BX  8526   .R7   1914  v. 6 
Russell,  C.   T.  1852-1916. 
Studies  in  the  Scriptures 


r 

1 


STUDIES 


IN  THE 


SCRIPTURES 

"The  Path  of  the  Just  is  as  the  Shining  Light, 
Which  Shineth   More   and  More 
Unto  the  Perfect  Day." 


SERIES  VI 


The  New  Creation 


364,000  Edition        "KcaS  .0  ."HuSSe 


■'Henceforth  Know  We  no  Man  After  the  Plesh; 
Yea,  Though  We  Have  Known  Christ  After  the 
Flesh,  Yet  Now  Henceforth  Know  We'Him  tSo] 
No  More.  Therefore,  if  Any  Man  be  in  Christ  He 
is  a  New  Creature;  Old  Things  are  Passed  Away: 
Behold,  All  Things  are  Become  New."~2  Cor. 
5:16,  17 


INTERNATIONAL  BIBLE   STUDENTS  ASSOCIATION 
BROOKLYN,  LONDON,  MELBOURNE,  BARMEN. 
ELBERFELD.  OREBRO,  CHRISTIANIA, 
1915 


COPYRIGHT  1904 
WATCH  TOWER  BIBLE  &  TRACT  SOCIETY, 

BROOKLYN,  N.  Y.,  U.  S.  A. 
Written  in  1904  by  Pastor  Russkll. 


So  the  ^ing  of  ^iogs  and  Lord  of  Lords 

IN  THB  INTBKBST  OF 

HIS  CONSECRATED  SAINTS, 

WAITING  FOR  THB  ADOFTIOI*, 

—  AHO  OF  — 

"ALL  THAT  IN  EVERY  PLACE  CALL  UPON  THE  LORD," 
«  THE  HOUSEHOLD  OF  FAITH," 

—  AND  OF  — 

THE  GROANiNG  CREATION,  TRAVAILING  AND  WAITING  FOK  THB 
MANIFESTATION  OF  THE  SONS  OF  GOD, 


**  To  make  all  see  what  is  the  fellowship  of  the  mystery  which  from  the  besianiac 
of  the  world  hath  been  hid  in  God."  "  Wherein  He  hach  abounded  toward 
OS  in  all  wisdom  and  prudence,  having  made  known  unto  us  dw 
mystery  of  His  will,  according  to  His  good  pleasure  which 
He  bath  purposed  in  Himself;  that  in  the  dispen- 
lation  of  the  fulness  of  the  times  He  might 
gather  together  in  one  all  things, 
under  Christ." 

Epb-  3 : 4,  5, 9 :  i :  S-io. 


N.  B.  — This  volume  can  he  supplied  In  the  German  langnage;  Ullg 

Swedish,  magaziae  size,  cloth  $1.50,  postpaid. 


StuMce  in  the  Scriptures. 


Christian  people  are  becoming  more  and  more  awake 
to  the  fact  that  a  great  tidal  wave  of  imbelief  is  sweep- 
ing over  Christendom;  —  not  the  blasphemous  kind 
voiced  by  Thomas  Paine  and  Robert  IngersoU,  but  the 
cultured  kind  represented  in  the  scholarship  of  owe 
day,  which  makes  the  danger  all  the  more  insidious. 

Not  only  are  the  great  Colleges  and  Seminaries  m- 
dermining  the  faith  of  the  better  educated,  but  the 
Common  School  books,  and  especially  those  used  in 
the  High  Schools,  are  similarly  inculcating  a  distrust 
in  the  Bible,  a  contradiction  of  its  teachings.  For  a 
college  graduate  of  to-day  to  declare  his  faith  in  the 
inspiration  of  the  Scriptxares  would  bring  upon  him  the 
scorn  of  his  companions — a  scorn  which  few  would 
court,  or  could  endtu-e.  At  very  best,  a  few  will  be 
foxmd  to  claim  that  they  believe  that  Jesus  and  his 
Apostles  were  sincere,  though  they  blundered  in  quoting 
from  the  Old  Testament  as  inspired. 

Such  a  belief  in  Jesus  and  his  Apostles  is  no  belief 
at  all;  for  if  present-day  "higher  critics"  are  wise  enough 
to  know  when  and  where  our  Lord  and  his  Apostles 
erred  in  their  quotations  from  the  Old  Testament, 
then  these  wise  men  of  our  day  are  our  proper  gmdes, 
- — more  inspired  than  Jesus  and  his  Apostles. 

Our  Society,  realizing  the  need,  is  seeking  to  do  aU. 
in  its  power  to  stem  the  tide  and  lift  up  the  Lord's 
"standard  for  the  people."  It  has  prepared  six  sets 
of  Bible  Studies  (of  which  this  volume  is  one)  for 
Christian  people  of  all  denominations  to  use  in  lending 
a  helping  hand  to  all  perplexed  inquirers  with  whom 
they  may,  by  God's  providence,  come  in  contact. 
These  are  supplied  at  bare  cost,  and  can  be  had  direct 
from  the  Society's  warerooms  or  of  its  colporteurs, 
who  are  gradually  reaching  forth  these  helping  hands 
far  and  near.    These  valimble  "studies"  are  supplied 


at  little  more  than  two  cents  each; — 15  of  them  well 
boTind  in  a  cloth  case,  embossed  in  gold,   for  35  cents. 

The  thought  is  this:  As  a  Christian  man  or  woman 
you  have  children  or  relatives  or  neighbors  or  friends 
open  to  your  influence — perhaps,  indeed,  asking  your 
cotmsel — asking,  "How  do  we  know  that  there  is  a 
God?"  or,  "What  proofs  have  we  that  the  Bible  is 
inspired?"  It  is  no  longer  wise  to  call  these  silly  ques- 
tions, nor  to  ask,  "Are  you  an  infidel?" 

However  competent  you  might  be  to  prepare  an- 
swers to  these  and  a  score  of  other  questions,  you  may 
not  have  the  needed  time  and  opportimity  to  do  so. 
How  convenient  then  to  step  to  your  book-case,  take 
down  the  proper  study  on  the  subject,  and  to  say  to 
the  inquirer,  Sit  down  and  read  that  short  study, 
and  the  whole  matter  of  your  question  will  be  fully 
and  satisfactorily  settled;  and  if  your  doubts  ever 
again  arise  come  over  and  read  the  same  afresh. 

Possibly  you  may  be  a  member  of  an  Epworth 
League  or  Christian  Endeavor  Society,  or  of  a  Baptist 
Voting  People's  Union,  and  may  be  called  on  for  an 
essay  on  some  Scripture  topic.  How  convenient  to 
select  one  among  these  nimierous  studies  (covering 
almost  every  topic)  and  to  find  therein  the  appropriate 
Scriptures  cited.  Ministers  use  them  thtis  when  com- 
posing special  sermons  and  addresses. 

Ministers  who  have  large  libraries  touching  every 
conceivable  religious  topic — many  volumes  costing  $6 
to  $8  per  volvime — may  not  feel  their  need  of  these 
"Bible  Studies,"  but  to  others  they  are  almost  indis- 
pensable. Indeed,  in  addition  to  the  price  feature, 
which  brings  them  within  the  reach  of  everybody — six 
voltimes  of  over  3,000  pages  for  $2.00 — ^the  usual  price 
of  one  such  volume — they  are  written  in  pure,  but 
simple  English,  whereas  the  "scholarly  works"  are 
replete  with  technical  terms  and  only  for  the  few. 

We  invite  Christian  people  of  all  denominations  to 
join  us  in  our  work  of  extending  these  "helping  hands" 
to  the  rising  generation.  A  single  friend  or  relative 
helped — rescued  from  doubt  or  unbelief — would  repay 
the  cost  of  these  lessons  a  thousand  times. 


CONTENTS. 


STUDY  I. 
"IN  THE  BEGINNING." 
Va«tohs  Beginnings. — Thb  Earth  Was. — A  Creativs  Week  torn  K9 
Ordering. — The  Length  of  the  Epoch-Days. — Prof.  Dana's  Admis- 
sion OF  Unwarranted  Speculations  by  Scientists. — Persistency 
OP  Species  Refutes  Evolution  Theory. — Mr.  Darwin's  Pigeons. — 
A  Theory  of  Cosmogony. — Loyal  Testimonies  of  Profs.  Silliman 
and  Dana. — The  First  Creative  Epoch-Day. — The  Second  Ditto. — 
The  Third  Ditto. — T'he  Fourth  Ditto. — The  Fifth  Ditto. — The 
Sixth  Ditto. — Man,  the  Lord  of  Earth,  Created  in  the  Dawning 
OF  THE  Seventh  Epoch. — Summary  of  "Meeting  Place  of  Geology 
AND  History,"  by  Sir  J.  W.  Dawson,  LL.  D.,  F.  R.  S. — The  Seventh 
Epoch-Day  of  the  Creative  Week. — Its  Length. — Its  Rest. — Its 
Object  and  Result. — The  Grand  Jubilee,  Celestial  and  T^rses- 
TRUL,  Due  AT  its  Close  .17 

STUDY  II.' 

THE  NEW  CREATION. 

Th8  New  Creation  Separate  and  Distinct  from  all  Others. — Wht 
Chosen  from  Amongst  the  Human  Creation  Rather  Than  from 
Others. — The  Object  of  its  Election. — Present  and  Future  Mis- 
sions.— How  Begotten  and  Born  to  the  New  Nature. — ^The  Close 
Relationship  of  All  its  Members  with  Each  Other  and  with 
Their  Captain,  Head  and  Bridegroom. — Development  and  Tests  of 
Membership. — ^T'he  Sixth,  or  Spiritual,  Sense  of  the  New  Crea- 
tion for  the  Discernment  of  Spiritual  Things. — By  What  Name 
Should  the  New  Creation  be  Known,  in  Order  to  be  Loyal  to 
tBZ  Head  and  to  Separate  from  None  of  the  Brethren?      .  59 

STUDY  III. 
THE  CALL  OF  THE  NEW  CREATION. 
N0N8  BUT  THE  "Called"  Eligible. — ^When  This  "Great  Salvation" 
Call  Began. — A  Call  to  Repentance  not  a  Call  to  the  Divine 
Nature. — The  Jewish  Call. — The  Gospel  Call. — Why  not  many 
"Great,"  "Wise"  or  "Mighty"  are  Called. — Exaltation  the  Pre- 
mium UPON  True  Humility. — Character  a  Condition  of  the  Call. 
—World  During  Millennium  not  to  be  Called,  but  Commanded. — 
Tims  of  Gospel  Call  Limited. — The  New  Creation  Called  ob 


Drawn  by  th8  Father. — Christ  Our  Wisdom.— Chris*  Odb  Jtjsti- 

pication.  actuai,  and  reckoned  justification  differentiated.— 

Does  the  "New  Creation"  Need  Justification? — The  Ground  of 
Justification. — ^Justification  op  the  Ancient  Worthies  Different 
FROM  Ours. — Millennial  Age  Justification. — Christ  Made  unto 
Us  Sanctification. — Sanctification  During  Millennial  Age. — ^Two 
Distinct  Consecrations  in  Levitical  Types. — Neither  had  Inheri- 
tance in  the  Land. — The  Great  Company. — Sanctification  of  T.'wo 
Parts. — Man's  Part. — God's  Part. — Experiences  Vary  with  Tem- 
peraments.— Sanctification  not  Perfection  nor  Emotion. — "Who 
Healeth  all  Thy  Diseases." — Necessity  of  the  Throne  of  Grace. 
How  Justification  Merges  into  Sanctification. — Consecration 
since  Close  of  the  "High  Calling." — The  Church's  Salvation  or 
Deliverance.  85 

STUDY  IV. 
THE  NEW  CREATION  PREDESTINATED. 
General  View  of  Election. — The  Correct  Thought. — No  Injury  to 
the  Non-elect. — Distinction  Between  "Elect"  and  "Very  Elect." 
— "There  is  a  Sin  unto  Death." — "A  Fearful  Thing  to  Fall  into 
the  Hands  of  the  Living  God." — The  Great  Company. — Theis 
Robes  Washed  White  in  the  Blood  of  the  Lamb. — 1'hs  Elect 
Vine  and  its  Branches. — Various  EIlections  in  the  Past. — Nons 
OF  These  were  Eternal. — Jacob  and  Esau  Types. — "Jacob  have  I 
Loved." — "Esau  have  I  Hated." — Pharaoh. — "Even  for  this  very 
Purpose  have  I  Raised  Thee  up." — God  Never  Coerces  the  Will.— 
Pharaoh  no  Exception  to  this  Rule. — "God  Hardened  Pharaoh's 
Heart." — The  Nation  of  Israel  Elected. — "What  Advantage,  then, 
hath  the  Jew?  Much  every  Way." — The  Elect  "New  Creation." 
— Significance  of  "Grace." — Illustration  of  "The  King's  Own." — 
Predestinated  "to  be  Conformed  to  the  Image  op  His  Son."— 
"Called  Ones  According  to  His  Purpose." — Qualifications  and 
Characteristics  of  Called  Ones. — "If  God  be  for  Us." — Para- 
phrase OF  the  Apostle's  Argument. — Making  our  Calling  and 
Election  Sure. — The  Race-Course. — "I  Press  Down  upon  the 
Mark." — "Knowing  Your  Election  of  God."       .       .       .  163 

STUDY  V. 

THE  ORGANIZATION  OF  THE  NEW  CREATION. 
The  "Living  Stones"  for  the  Spiritual  Temple. — The  Nominal  vs. 
the  RE-il  New  Creation. — The  "Mystery  op  God"  and  the  "Mys- 
tery op  Inicuity." — Great  Antichrist's  Organization. — The  Scrip- 
tures Trustworthy. — Freedom  Permitted  to  the  World  and  to 
Churchianity. — Order  out  of  Confusion. — ^"In  Due  Time." — "The 
Ends  of  the  Ages." — The  Vine  of  the  Father's  Planting. — "Tni 
Twelve  Apostles  of  ths  Lamb."— Paoi,  ths  Successor  op  Judas.— 


Number  op  Apostles  Limited  to  Twelve. — The  Apostolic  Commis- 
sion.— The  Apostles'  Strong  Characters. — The  Apostle  Paul  "Not 
one  Whit  Behind"  the  other  Apostles. — The  Inspiration  op  ths 
Twelve. — Divine  Supervision  of  the  Apostles'  Writings. — "Upon 
THIS  Rock  Will  I  Build  Mv  Church." — Harmony  op  the  Gospels. — 
Keys  of  Authority. — Apostolic  Infallibility. — Objections  Consid- 
ered.— "One  is  Your  Master." — The  True  Church  is  "The  Flock 
of  God." — Apostles,  Prophets,  Evangelists,  Teachers. — The  Lord's 
Organization  of  the  New  Creation  Absolutely  Complete. — He  is 
also  its  Superintendent. — Gifts  of  the  Spirit  Ceased  with  Their 
Necessity. — Unity  of  the  "Faith  Once  Dflivered  to  the  Saints." 
— Unity  of  Force,  Antichristian. — Bishops,  Elders,  Deacons. — 
True  Significance  of  "Prophet." — Humility  Essentiai,  to  Elder- 
ship.— Other  Necessary  Qualifications. — Deacons,  Ministers, 
Servants. — Teachers  in  the  Church. — Many  Should  be  Able  to 
Teach. — "Be  not  Many  of  /ou  Teachers,  Brethren." — "Ye  Need 
NOT  1'hat  Any  Man  Teach  You." — "Him  That  Is  Taught"  and 
"Him  That  Teacheth." — Woman's  Province  in  th?  Church. — 
Women  as  Fellow-Workers. — "Let  Her  be  Covered."      .       .  195 

STUDY  VI. 
ORDER  AND  DISCIPLINE  IN  THE  NEW 
CREATION. 

Meaning  of  Ordination. — Only  the  Twelve  Ministers  Plenipotek- 
TiARY. — "Clergy"  and  "Laity." — Choosing  Elders  and  Deacons.— 
Ordaining  Elders  in  Every  Ecclesia. — ^Who  May  Elect  Elders  and 
How. — Majorities  not  Sufficient.— Various  Ministries. — ^A  Paid 
Ministry? — Discipline  in  the  Ecclesia. — Mistaken  Calls  to 
Preach. — "Warn  Them  that  are  Unruly." — To  Admonish  not  a 
General  Order. — Public  Rebukes  Rare. — "See  that  None  Render 
Evil  for  Evil." — Provoking  to  Love. — "The  Assembling  of  Our- 
selves."— Variety  and  Character  of  ouk  Meetings. — Doctrine  Sthx 
Necessary. — Opportunities  for  Questions. — Profitable  Meetings 
Illustrated. — "Let  Every  Man  be  Fully  Persuaded  in  His  Ofrs 
Mind." — Funeral  Services. — Tithes,  Collections,  Charities.  .  37* 

STUDY  VII. 
THE  LAW  OF  THE-  NEW  CREATION. 
The  Giving  of  a  Law  Implies  Ability  to  Keep  that  Law. — Th«  Di- 
vine Law  as  Originally  Written. — A  Law  of  Life  Could  not  b9 
Given  to  the  Fallen  Race. — Redemption  not  of  Law,  but  of 
Grace. — Law  Covenant  Fulfilled  and  New  Covenant  Sealed  by 
THE  One  Sacrifice  of  Christ. — Sinaitic  Law  to  Fleshly  Israel 
Only. — The  Law  of  the  New  Covenant. — The  Commandment  un- 
der which  the  Saints  are  Developed. — New  Creation  Separate 
AND  Distinct  in  Divine  Relation  and  in  Covenant. — Growth  in 


ApPRfiCIATION   OF  THB   PfiBPECT   Law.  RUNNING  JOB   THB   MaBK  AND 

Standing  Fast  Thereat. — The  Golden  Rule. — The  Perpect  Law  ot 

I<IBSBtT.  319 


STUDY  VIII. 
THE  REST,  OR  SABBATH  OF  THE  NEW 
CREATION. 

Change  of  Divine  Dealing  Dates  from  the  Cross. — The  Apostles 
Preaching  in  Synagogues  on  Sabbath  Day  no  Indorsement  of  Jew- 
ish Sabbath  or  System  as  Binding  on  the  New  Creation. — Ths 
Building  in  which  One  Preaches  the  Gospel  does  not  Affect  His 
Message. — Neither  does  the  Day. — Origin  op  First  Day  of  the 
Week  as  Christian  Sabbath. — Its  Observance  Began  Long  Before 
THE  Time  of  Constantine. — Nearly  All  the  Manifestations  of  the 
Risen  Lord  were  Made  on  the  First  Day. — The  General  Observ- 
ance OF  THE  First  Day  as  a  Sabbath  a  Matter  for  Gratitude. — It 
IS  NOT,  However,  of  Divine  Appointment. — France  and  the  Num- 
ber Seven. — Israel's  Sabbath  Typical. — When  the  Sabbath  of  thb 
New  Creation  Began,  and  How  it  Continues.      .      .      .  379 

STUDY  IX. 
THE  JUDGMENT  OF  THE  NEW  CREATION. 
Jehovah  the  Great  Judge  op  the  Universe. — All  Blessings,  Favors, 
etc.,  are  from  Jehovah,  Through  the  Son. — The  New  Creation  to 
be  Associates  and  Joint-Heirs  with  Christ. — "All  Power  in 
Heaven  and  in  Earth  is  Given  unto  Me." — The  Father's  Judg- 
ment to  Condemnation  of  Mankind  Already  Expressed. — The  Judg- 
ment During  the  Millennium  One  of  Mercy  and  Assistance. — The 
Final  Executive  Judgment  will  be  Justice  without  Mercy.— 
Judgment  of  New  Creation  During  the  Gospel  Age. — New  Crea- 
tion Judged  by  the  Perfect  Law  of  Love. — The  Supervision  of  ihe 
Glorious  Head  over  the  Body. — "With  What  Judgment  Ye  Judge, 
Ye  Shall  be  Judged." — We  Should  Judge  Ourselves  Properly. — 
"He  that  Judgeth  Me  is  the  Lord." — The  Church  Should  Judge 
Some  Matters. — "If  Thy  Brother  Trespass  Against  Thee." — For- 
give Seventy  Times  Seven  Times. — Offenses  Against  the  Church. 
— We  Must  All  Appear  before  the  Tribunal  of  Christ.     .  S9S 

STUDY  X. 

THE  BAPTISM  OF  THE  NEW  CREATION. 
Baptism  in  the  Second  Century. — Sponsors  in  Baptism. — Baptismai. 
Ceremonies  of  the  Church  of  Rome. — Infant  Baptism,  Why  In- 
troduced.— Scripture  Testimony  on  Baptism. — "Disciple"  View.  

"Baptist"  View. — The  T'rue  View. — Baptism  into  Christ's  Deazb. 
—"By  One  Spirit  We  ark  All  Baptized  into  One  Body." — Th« 


BapTisu  0*  FiR£. — Symbolical  Baptism  in  Watsr.— -Is  Symbolic 
Baptism  Necessary? — The  Proper  Symbol. — Who  May  Aoministeb 
It. — The  Form  of  Words. — Repetition  of  the  Symbol.— "Baptized 
FOB  THE  Dead."  431 

STUDY  XI. 
THE  PASSOVER  OF  THE  NEW  CREATION. 
Thb  Yoke  of  Egypt  and  Deliverance  Therefrom,  in  Type  and  Anti- 
type.— "The  Church  of  the  First-Born." — "Ws,  Being  Many,  ars 
One  Loaf." — The  Memorial  Still  Appropriate.— Who  May  Cele- 
brate.— Who  May  Officiate. — An  Order  of  Service. — Easter  Pass- 
over.— Extracts  from  McClintock  and  Strong's  Encyclopaedia.  457 

STUDY  XII. 

MARITAL  AND  OTHER  PRIVILEGES  AND  OBLI- 
GATIONS OF  THE  NEW  CREATION. 

Various  Obligations  of  the  New  Creature. — "All  One  in  Christ 
Jesus." — Promiscuous  Association  not  Implied. — Man  and  Womam 
IN  THE  Divine  Order. — Man's  Headship  not  Tyranny. — Marriage 
of  New  Creation. — Advice  to  the  New  Creatures  in  the  Varied 
Conditions  of  Marital  Union. — In  the  Event  of  Desertion. — Con- 
science THE  Final  Test. — Eunuchs,  Virgins,  Celibacy. — "Only  in 
the  Lord." — Parental  Responsibilities  486 

STUDY  XIII. 
PARENTAL  OBLIGATIONS  OF  THE  NEW 
CREATION. 

Great  Obligations  Attach  to  the  Exercise  op  Pro-creative  Powers.— 
Prenatal  Influences. — "Train  up  a  Child  in  the  Way  He  Should 
Go!" — The  Influence  of  Sunday  Schools. — The  Confidence  op 
Children. — The  Power  of  Suggestion  in  Child  Training. — Our 
Children  in  the  Time  of  Trouble. — Proper  and  Improper  Amuse- 
icSNTS. — Marriage  op  Children  of  New  Creatures.     ..      .  619 

STUDY  XIV. 
SUNDRY  EARTHLY  OBLIGATIONS  OF  THE 
NEW  CREATION. 
"Provide  Things  Honest  in  the  Sight  of  All  Men." — "Owe  no  Man 
Anything." — "Lend,    Hoping    for    Nothing    Again." — Christian 
Courtesy. — "Take  no  Thought  for  the  Morrow." — "My  Goal  is 
Christ,  and  Christ  Alone." — "It  is  Easier  for  a  Camel  to  go 
Through  the  Eye  of  a  Needle,  Than  for  a  Rich  Man  to  Enter 
into  the  Kingdom  of  God." — Insurance. — Organizations  for  Mu- 


TUAL  Benemt,  STt — C0NSCI8NT10US  Meddling.— "BfcEsstNC  Goo  and 
Cursing  Men." — Sociai,  Obligations. — "Honor  All  Men."' — Shall 
THE  New  Creation  Take  Part  in  Public  Elections? — The  New 
Creature  and  Moral  Reforms. — Wearing  op  Costly  Apparel. — Let 
vs  Wait  for  the  Adornment  op  "Glory,  Honor  and  Immortal- 
ity."  663 

STUDY  XV. 

THE  FOES  AND  BESETMENTS  OF  THE  NEW 
CREATION. 

"The  Old  Man." — The  World  as  an  Enemy  op  the  New  Creation.— 
The  Great  Adversary. — He  Was  a  Liar  and  a  Murderer  from  thB 
Beginning. — Satan's  Associates  in  Evil. — Legions  of  Demons. — 
How  Satan's  First  Lie  is  Perpetuated. — Christian  Science  and 
Theosophy. — "We  Wrestle  not  [merely]  with  Flesh  and  Blood." 
— The  Ministry  of  Evil. — Besetments  op  the  Adversary. — "Ihe 
Prayer  of  Faith  Shall  Save  the  Sick." — "Ip  Satan  Cast  Out 
Satan"  His  Kingdom  Wanes. — Love  Righteousness, — Hate  Iniquity. 
— Mark  16:9-20. — The  Nominal  Church  as  am  Adversary  to  the 
New  Creation. — Thb  Armor  op  God  699 

STUDY  XVI. 

THE    PRESENT    INHERITANCE    OF    THE  NEW 
CREATION. 

A  First-fruits  op  the  Spirit. — True  versus  False  Hopes. — Oub  Hops. 
— The  Thief  in  Paradise. — St.  Paul's  Earnest  Desire. — "Oum 
Earthly  House"  and  "Our  House  prom  Heaven." — The  Trans- 
figuration Scene. — "The  First  that  Should  Rise  from  the  Dead." 
— Present  Joys  op  the  New  Creation. — "Ask,  and  Ye  Shall  Re- 
ceive that  Your  Joy  may  be  Full." — Faith,  a  Fruit  op  the  Spirit 
AMD  A  Part  of  the  Inheritance  of  the  New  Creation.     .     .  669 

STUDY  XVII. 

THE  RESURRECTION  INHERITANCE  OF  THE 
NEW  CREATION. 

Eye  and  Ear  of  Faith  Must  be  Trained  in  Order  to  Appreciat* 
Spiritual  Things  with  Distinctness. — "As  All  in  Adam  Die, 
Even  so  All  in  Christ  Shall  be  Made  Alive." — The  Apter  Resur- 
rection to  Life. — Anastasis,  Re-standing  or  Resurrection. — Not 
A  Judgment,  or  Trial,  for  Past  Sins;  but  Another  Trial  for  Lipe. 
— "Accounted  Worthy  to  Attain  Ressurrection." — Punishment  fob 

Sins  op  This  Life." — "Some  Men's  Sins  go  Before  to  Judgment."  

"Thus  is  the  [Chief]  Resurrection  op  the  [Special]  Dead." — "It 
Doth  not  yet  Afpsab  What  We  Shall  be." — "Wg  Shall  be  Like 
Him."  093 


XTbe  IWew  Creation, 


STUDY  I. 
"IN  THE  BEGINNING." 

Vasjods  Beoinnings.— The  Earth  Was.— A  Creative  Week  for  rra 
Ordering.— The  Length  of  thk  Epoch-Days.— Prof.  Dana's  Ad- 
mission OF  Unwarranted  Specdlations  by  Scientists. —  Per- 
sistency OF  Species  Reputes  Evolution  Theory.— Mr.  Dar* 
WIN'S  Pigeons.— A  Theory  of  Cosmogony.— I,oyai.  Testimonies 
OF  Profs.  Silliman  and  Dana.— The  first  Creativb  Epoch- 
Day. — The  Second  Ditto. — The  Third  Ditto. —  The  Fourth 
Ditto. — The  Fifth  Ditto. — The  Sixth  Ditto. — Man,  the  Lord 
of  Earth,  Created  in  the  Dawning  of  the  Seventh  Epoch. — 
Summary  of  •'Meeting  Place  op  Geology  and  History,"  by 
Sir  J.  W.  Dawson,  Z,t,.  D.,  F.  R.  S. — The  Seventh  Epoch-Day  of 
the  Creative  Week.— Its  Length. — Its  Rest.— Its  Object  and 
Result. — The  Grand  Jubilee,  Cblestiai.  AifD  Tbsrbstriai.,  sub 
AT  Its  Close. 

MANY  are  Jehovah's  agents,  and  innumerable  his 
agencies,  connected  with  one  and  another  fea- 
ture of  his  creation;  but  back  of  them  all  is  his 
own  creative  wisdom  and  power.  He  alone  is  the  Crea- 
tor, and,  as  the  Scriptures  affirm,  "All  his  work  is  per- 
fect." He  may  permit  evil  angels  and  evU  men  to  per- 
vert and  misuse  his  perfect  work ;  but  he  asstues  us  that 
evil  shall  not  for  long  be  permitted  to  work  blight  and 
injury;  and  that  eventually,  when  he  shall  restrain  and 
destroy  evil,  we  shall  discern  that  he  permitted  it  only 
to  test,  to  prove,  to  refine,  to  polish  and  to  make  his 
own  holiness,  gracious  character  and  plan  the  more  re- 
splendent in  the  sight  of  all  of  his  intelligent  creatures. 

When  in  Genesis  we  read,  "In  the  beginning  God 
created  the  heaven  and  the  earth,"  we  are  to  remember 
that  this  beginning  relates  not  to  the  universe,  but 
merely  to  oxir  planet.  Then  it  was  that  "the  morning 
stars  sang  together"  and  all  the  angelic  sons  of  God 

17 


z8 


The  New  Creation. 


"shouted  for  joy" — when  the  Lord  laid  the  foundations 
of  tht  earth  and  "made  the  cloud  the  garment  thereof, 
and  thick  darkness  its  swaddling  band."  (Job  38:4-11.) 
But  a  stiU  earUer  beginning  is  mentioned  in  the  Bible ;  a 
begiiming  before  the  creation  of  those  angeUc  sons  of 
God;  as  we  read: — "In  the  beginning  was  the  Word 
[Logos],  and  the  Logos  was  with  the  God  and  the  Logos 
was  a  God:  the  same  was  in  the  beginning  with  the  God. 
All  things  were  made  by  him,  and  without  him  was  not 
anything  made  that  was  made."  (John  1:1-3.)  (See 
Dawn  V.,  Chap.  3.)  Since  Jehovah  himself  is  from  ever- 
lasting to  everlasting,  he  had  no  beginning:  the  "Only 
Begotten"  has  the  high  distinction  above  all  others  of 
being  "The  beginning  of  the  creation  of  (jod" — "first 
bom  of  every  creattu-e."  (Rev.  3:14;  Col.  1:15.) 
Other  beginnings  came  in  turn  as  the  various  angelic 
orders  were  one  by  one  created;  and  these  beginnings 
were  in  the  past,  so  that  their  hosts  could  shout  for  joy 
when  otu"  earth's  creatioHS,  related  in  Genesis,  had  their 
beginning. 

Examining  the  Genesis  expressions  critically,  we  dis- 
cern that  a  distinction  is  made  between  the  creation  of 
the  heaven  and  the  earth  (verse  i)  and  the  subsequent 
regvdations,  or  ordering  of  these,  and  the  fvirther  creations 
of  vegetable  and  animal  life.  It  is  these  subsequent 
operations  that  are  described  as  the  divine  work  of  six 
epochal  days.  Verse  2  tells  us  that  in  the  very  beginning 
of  the  first  day  of  that  creative  week  the  earth  was — 
though  without  form  (order),  and  void  (empty) — waste, 
empty  and  dark.  This  important  item  should  be  dis- 
tinctly noted.  If  recognized,  it  at  once  corroborates  the 
testimony  of  geology  thus  far;  and,  as  we  shall  be  obliged 
to  dispute  the  deductions  of  geologists  on  some  points, 
it  is  well  that  we  promptly  acknowledge  and  dismiss 
whatever  does  not  need  to  be  contended  for  in  defense  of 
the  Bible.  The  Bible  does  not  say  how  long  a  period 
elapsed  between  the  beginning  when  God  created  the 
heaven  and  the  earth,  and  the  beginning  of  the  creative 
week  used  in  perfecting  it  for  man:  nor  do  geologists 


In  the  Beginning. 


19 


agree  amongst  themselves  as  to  the  period  of  this  inter- 
val— a  few  extremists  indvilge  in  wild  speculations  of 
millions  of  years. 

Coming,  then,  to  the  creative  period — the  ordering  of 
affairs  in  our  heaven  and  earth  in  preparation  of  the 
Paradise  of  God  for  man's  everlasting  home — we  note 
that  these  "days"  are  nowhere  declared  to  be  twenty- 
four-hotar  days;  and,  hence,  we  are  not  obliged  thus  to 
limit  them.  We  find  in  the  Bible  that  the  word  day 
stands  for  epoch,  or  period.  The  fact  that  it  is  most  frC' 
qttently  used  in  reference  to  a  twenty-four-hour  period 
matters  nothing,  so  long  as  we  have  the  record  of  "the 
day  of  temptation  in  the  wilderness  .  .  .  forty 
years"  (Psa.  95:8-10),  and  sometimes  a  "day"  or 
"time"  representing  a  year  period  (Num.  14:33,  34; 
Ezek.  4 :  1-8) ,  and  also  the  Apostle's  statement, — '  'A  day 
with  the  Lord  is  as  a  thousand  years."  (2  Pet.  3:  8.) 
Most  assuredly  these  epoch-days  were  not  stm  days;  for 
the  record  is  that  the  sun  was  not  visible  until  the  foxarth 
day, — the  fourth  epoch. 

We  believe  our  readers  wiU  agree  that  although  the 
length  of  these  epoch-days  is  not  indicated,  we  wUl  be 
justified  in  assuming  that  they  were  uniform  periods, 
because  of  their  close  identity  as  members  of  the  one 
creative  week.  Hence,  if  we  can  gain  reasonable  proof 
of  the  length  of  one  of  these  days,  we  will  be  fully  justified 
in  asstmiing  that  the  others  were  of  the  same  duration. 
We  do,  then,  find  satisfactory  evidence  that  one  of  these 
creative  "days"  was  a  period  of  seven  thousand  years 
and,  hence,  that  the  entire  creative  week  would  be 
7,000  X  7=49,000  years.  And  although  this  period  is 
infinitesimal  when  compared  with  some  geological 
guesses,  it  is,  we  believe,  qioite  reasonably  ample  for  the 
work  represented  as  being  accomplished  therein, — ^the 
ordering  and  filling  of  the  earth,  which  already  "was"  in 
existence,  but  "without  form  (order),  and  void  (empty)." 

Prof.  Dana,  commenting  on  the  data  from  which 
scientists  draw  their  conjectures,  and  the  method  of 
reckoning  employed  by  them,  says: — 


1 


2  0  The  New  Creation. 

"In  calculations  of  elapsed  time  from  the  thickness  of 
formations  there  is  always  great  uncertainty,  arising  from  the 
dependence  of  this  thickness  on  a  progressing  subsidence 
[regular  sinking  of  the  land].  In  estimates  made  from  alluvial 
deposits  [soil  deposited  from  water],  when  the  data  are  based 
on  the  thickness  of  the  accumulations  in  a  given  ntimber  of 
years — say  the  last  2,000  years — this  source  of  doubt  affects 
the  whole  calculation  from  its  f  oimdation  and  renders  it  almost , 
Unotqaite,  worthless.  .  .  .  When  the  estimate  . 
is  based  on  the  amotmt  of  detritus  [fine  scotuings]  discharged 
by  a  stream  it  is  of  more  value ;  but  even  here  there  is  a  source 
of  great  doubt." 

Let  us  examine  the  matter  from  the  standpoint  of  the 
Bible,  as  believing  it  to  be  the  divine  revelation,  and  fvilly 
persuaded  that  whatever  discrepancies  may  be  found 
between  the  Bible  testimony  and  the  guesses  of  geolo- 
gists are  the  errors  of  the  latter,  whose  philosophies  have 
not  yet  reached  a  thoroughly  scientific  basis  or  de- 
velopment. 

Nor  is  it  necessary  to  suppose  that  the  wTiter  of 
Genesis  knew  all  about  the  matter  he  records, — the 
length  of  these  days  and  their  precise  results.  We 
accept  the  Genesis  accovmt  as  a  part  of  the  great  divine 
revelation — the  Bible — and  find  its  sublime  statement  in 
few  sentences  most  remarkably  corroborated  by  most 
critical  scientific  researches.  On  the  contrary,  none  of 
the  "reUgious  books"  of  the  heathen  contain  anything 
but  absurd  statements  on  this  subject. 

There  is  a  grandetu"  of  simplicity  in  that  opening  state- 
ment of  revelation, — "In  the  beginning  God  created." 
It  answers  the  first  inquiry  of  reason — Whence  came  I, 
and  to  whom  am  I  responsible?  It  is  unfortunate 
indeed  that  some  of  the  brightest  minds  of  our  bright 
day  have  been  turned  from  this  thought  of  an  intelligent 
Creator  to  the  recognition  of  a  blind  force  operating 
under  a  law  of  evolution  and  survival  of  the  fittest. 
And,  alas!  this  theory  has  not  only  found  general  accept- 
ance in  the  highest  institutions  of  learning,  but  is  grad- 
ually being  incorporated  into  the  text-books  of  our  com 
mon  schools. 

True,  only  a  few  are  yet  so  bold  as  totally  to  deny  a 


In  the  Beginning. 


31 


Creator;  but  even  the  devout,  under  this  theory,  under- 
mine the  fabric  of  their  own  faith,  as  well  as  that  of  others, 
when  they  claim  that  creation  is  merely  the  reign  oi 
Natural  Law.  Not  to  go  further  back,  they  surmise 
that  our  sun  ejected  immense  volumes  of  gases  which 
finally  became  consolidated,  forming  our  earth ;  that  by 
and  by  protoplasm  formed,  a  small  maggot,  a  microbe, 
got  a  start,  they  know  not  how.  They  must  concede  a 
divine  power  necessary  to  give  even  this  small  start 
of  life; — but  they  are  industriously  looking  for  some 
Natural  Law  on  this  also,  so  as  to  have  no  need  at  all 
for  a  God-Creator.  It  is  claimed  that  this  discovery 
is  now  almost  accomplished.  These  "savants"  think 
and  talk  about  Nature  as  instead  of  God — her  works, 
her  laws,  her  retributions,  etc., — a  blind  a'nd  deaf  God 
indeed ! 

They  claim  that  imder  Nature's  regulations  proto- 
plasm evolved  microbe,  or  maggot,  which  squirmed  and 
twisted  and  reproduced  its  own  species,  and  then  finding 
use  for  a  tail,  developed  one.  Later  on,  one  of  its  still 
more  intelligent  offspring  concluded  that  oars,  or  fins, 
wotdd  be  useftil,  and  developed  them.  Another,  later  on, 
got  chased  by  a  himgry  brother  and,  jumping  clear  out  of 
the  water,  got  the  idea  that  the  fins  further  developed 
would  be  wings,  and  liked  the  new  style,  so  that  he  stayed 
out  of  the  water,  and  then  decided  that  legs  and  toes 
would  be  a  convenience  and  developed  them.  Others  of 
the  family  followed  other  "notions,"  of  which  they 
seemingly  had  an  inexhaustible  supply,  as  evidenced  by 
the  great  variety  of  animals  we  see  about  us.  However, 
in  due  time  one  of  these  descendants  of  the  first  maggot 
which  had  reached  the  monkey  degree  of  development,  got 
a  noble  ideal  before  his  mind : — he  said  to  himself,  I  will 
discard  my  tail,  and  cease  using  my  hands  as  feet,  and  will 
shed  my  coat  of  hair,  and  will  develop  a  nose  and  a  fore- 
head and  a  brain  with  moral  and  reflective  organs.  I 
will  wear  tailor-made  clothing  and  a  high  silk  hat,  and 
call  myself  Darwin,  LL.D..  and  write  a  record  of  my 
evolution. 


The  New  Creation, 


That  Mr.  Darwin  was  an  able  man  is  evidenced  by  his 
success  in  foisting  his  theory  upon  his  fellow  men.  Never- 
theless, the  devout  child  of  God,  who  has  confidence  in 
a  personal  Creator,  and  who  is  not  ready  hastily  to  discard 
the  Bible  as  his  revelation,  will  soon  be  able  to  see  the 
sophistry  of  Mr.  Darwin's  theory.  It  is  not  sufficient 
that  Mr.  Darwin  should  note  that  amongst  his  pigeons 
he  was  able  to  develop  certain  breeds  with  pectiliar 
featvu-es, — feathers  on  their  legs,  crowns  on  their  heads, 
pouting  throats,  etc.;  others  had  done  the  same  with 
poultry,  dogs,  horses,  etc.,  and  florists  had  experimented 
upon  flowers  and  shrubs,  etc.,  with  similar  results.  The 
new  thing  with  Mr.  Darwin  was  the  theory, — that  all 
forms  of  life  were  evolved  from  a  common  beginning. 

But  Mr.  Darwin's  experiences  with  his  pigeons,  like 
those  of  every  other  fancy-breeder,  must  only  have  cor- 
roborated the  Bible  statement,  that  God  created  every 
creature  after  its  kind.  There  are  wonderful  possibilities 
of  variety  in  each  kind;  but  kinds  cannot  be  mixed  nor 
new  kinds  formed.  The  nearest  approach  is  called 
"mule-ing" — and  all  know  that  new  species  thus  formed 
lack  ability  to  perpetuate  their  kind.  Moreover,  Mr. 
Darwin  must  have  noted,  as  others  have  done,  that  his 
"fancy"  pigeons  needed  to  be  kept  carefully  separate 
from  others  of  their  kind,  else  they  would  speedily  dete- 
riorate to  the  common  level.  But  in  nature  we  see  the 
various  species,  "each  after  its  kind,"  entirely  separate 
from  each  other,  and  kept  so  without  any  artificial  fen- 
cing, etc., — kept  so  by  the  law  of  their  Creator.  As  be- 
lievers in  the  personal  Creator,  we  may  rest  assured  that 
human  speculation  has  missed  the  truth  to  the  extent 
that  it  has  ignored  our  God,  his  wisdom  and  his  power,  as 
outlined  in  Genesis. 

Nothing,  perhaps,  has  done  more  to  becloud  and  under- 
mine faith  in  God  as  the  Creator,  and  in  the  Genesis 
account  as  his  revelation,  than  has  the  error  of  under- 
standing the  epoch-days  of  Genesis  to  be  twenty-four- 
hour  days.  The  various  stratifications  of  rocks  and  clays 
prove  beyond  all  controversy  that  long  periods  were 


In  the  Beginning. 


23 


consumed  in  the  mighty  changes  they  represent.  And 
when  we  find  that  the  Bible  teaches  an  epoch-day  we  are 
prepared  to  hear  the  rocks  giving  testimony  in  exact 
accord  with  the  Bible  record,  and  otir  faith  in  the  latter  is 
greatly  strengthened ;  we  feel  that  we  are  not  trusting  to 
our  own  or  other  men's  guesses,  but  to  the  Word  of  the 
Creator,  abimdantly  attested  by  the  facts  of  nature. 

A  THEORY  OF  COSMOGONY. 

For  the  benefit  of  some  of  our  readers,  we  will  briefly 
state  one  of  the  views  of  the  creative  period,  known  as 
"The  Valian  Theory",  or  "Canopy  Theory",  which  spe- 
cially appeals  to  the  author:  subsequently  we  will  en- 
deavor to  trace  a  harmony  between  this  view  and  the 
narrative  of  Genesis  i :  1-2 ;  3. 

.  Starting  with  the  condition  mentioned  in  Gen.  1:2, 
''Now  the  earth  was,"  waste  and  empty  and  dark,  the 
wise  will  not  attempt  to  gxiess  that  which  God  has  not 
revealed  respecting  how  he  previously  gathered  together 
earth's  atoms.  Things  vmrevealed  belong  to  God,  and 
we  do  well  to  wait  patiently  for  his  ftirther  revelations  in 
due  time.  Taking  pick  and  shovel  and  a  critical  eye, 
man  has  foimd  that  the  earth's  crust  is  composed  of 
various  layers,  or  strata,  one  over  the  other,  all  of  which 
give  evidence  of  having  once  been  soft  and  moist, — 
except  the  basic  rocks  upon  which  these  layers,  or  strata, 
are,  with  more  or  less  regvdarity,  built.  These  basic 
rocks  indicate  clearly  that  they  were  once  soft  and  fluid 
from  intense  heat ;  and  scientists  generally  agree  that  not 
a  great  way  below  the  "crust"  the  earth  is  stUl  hot  and 
molten. 

Since  these  basic,  igneous  rocks — granite,  basalt,  etc. — 
must  at  one  time  have  been  so  hot  as  to  drive  out  of 
them  all  combustible  elements,  and  since  they  are  the 
bottom  rocks,  we  are  safe  in  concluding  that  there  was  a 
period  when  the  whole  earth  was  at  a  white  heat.  At 
that  time,  it  is  reasoned,  water  and  minerals  (now  fotmd 
in  the  upper  layers,  or  strata,  laid  down  in  water)  must 
have  been  driven  off  as  gases ;  and  must  have  constituted 
an  impenetrable  canopy  extending  for  miles  aroxmd  the 


«4 


The  New  Creation. 


earth  in  every  direction.  The  motion  of  the  earth  upon 
its  axis  would  extend  to  these  gases  surrounding  it,  and 
the  effect  would  be  to  concentrate  them,  more  particularly- 
over  the  earth's  equator.  As  the  earth  cooled  these 
would  cool,  and  thus  be  resolved  from  gases  into  solids 
and  liquids,  the  weightier  minerals  gravitating  in  strata 
toward  the  bottom.  The  earth  at  that  period  probably 
resembled  the  present  appearance  of  Saturn  with  his 
nngs. 

As  the  cooling  process  advanced,  these  detached  and 
distant  rings  would  gradually  acquire  a  different  rotative 
motion  from  that  of  the  earth,  and  thus  gravitate  closer 
and  closer  to  her.  One  after  another  these  were  precipi- 
tated upon  the  earth's  surface.  After  the  formation  of 
the  "firmament,"  or  "expanse,"  or  "atmosphere,"  these 
deluges  from  descending  "rings"  would  natvirally  reach 
the  earth  from  the  direction  of  the  two  poles,  where  there 
would  be  least  resistance,  because  farthest  from  the 
equator,  the  center  of  the  centrifugal  force  of  the  earth's 
motion.  The  breaking  down  of  these  "rings,"  long 
periods  apart,  furnished  numerous  deluges,  and  piled 
strata  upon  strata  over  the  earth's  surface.  The  rush 
of  waters  from  the  poles  toward  the  equator  would  dis- 
tribute variously  the  sand  and  mud  and  minerals,  the 
water  strongly  mineralized  thus  covering  the  entire  sur- 
face of  the  earth,  just  as  described  at  the  beginning  of 
the  narrative  of  Genesis. 

During  each  of  these  long  "days,"  of  seven  thousand 
years  each,  a  certain  work  progressed,  as  told  in  Genesis; 
each  possibly  ending  with  a  deluge  which  worked  radical 
changes  and  prepared  the  way  for  still  further  steps  of 
creation  and  preparation  for  man.  This  Valian  theory 
assumes  that  the  last  of  these  "rings"  was  freest  from 
minerals  and  all  impurities, — pure  water;  that  it  had  not 
yet  broken  and  come  down  in  the  day  of  Adam's  creation, 
but  that  it  completely  overspread  the  earth  as  a  trans- 
lucent veil  above  the  atmosphere.  It  served,  as  does  the 
whitened  glass  of  a  hot-house,  to  equalize  the  temper- 
ature— so  th^*        '^^•'^ate  at  the  poles  would  be  little, 


In  the  Beginning. 


'5 


if  any,  different  from  that  at  the  equator.  Under  such 
equable  conditions,  tropical  plants  would  grow  every- 
where, as  geology  shows  that  they  did;  and  storms  which 
result  from  rapid  changes  of  temperature  must  then 
have  been  unknown;  and  for  similar  reasons  there  could 
then  have  been  no  rain. 

The  Scripttiral  account  agrees  with  this ;  declaring  that 
there  was  no  rain  on  the  earth  until  the  deluge;  that 
vegetation  was  watered  by  a  mist  rising  from  the  earth — 
a  moist,  or  humid,  hot-house-like  condition.  (Gen.  2:5, 
6).  Following  the  deluge  in  Noah's  day  came  great 
changes,  accompanied  by  a  great  shortening  of  the  span 
of  human  life.  With  the  breaking  of  the  watery  veil  the 
hot-house  condition  ceased:  the  equatorial  path  of  the 
sun  became  hotter,  while  at  the  poles  the  change  must 
have  been  terrific ; — an  almost  instantaneous  transition 
from  a  hot -house  temperature  to  arctic  coldness. 

Corroborations  of  this  sudden  change  of  temperature 
have  been  fotmd  in  the  arctic  region:  Two  complete 
mastodons  have  been  found  embedded  in  clear,  solid  ice 
which  evidently  froze  them  in  quickly.  Tons  of  elephant 
tusks  have  been  found  in  the  same  frozen  Siberia,  too 
inhospitably  cold,  within  the  range  of  history,  for  ele- 
phants, mastodons,  etc.  An  antelope  was  found  simi- 
larly embedded  in  a  huge  block  of  ice  in  that  arctic  region. 
That  it  was  suddenly  overwhelmed  is  clearly  demon- 
strated by  the  fact  that  grass  was  found  in  its  stomach 
undigested,  indicating  that  the  animal  had  eaten  it  only 
a  few  minutes  before  being  frozen  to  death ; — and  that  in 
a  location  where  no  grass  could  now  grow. 

This  sudden  downpour  of  water — this  sudden  breaking 
of  the  envelope  which  held  the  warmth  of  the  earth  and 
sun  equably, — produced  the  great  ice-fields  and  ice- 
mountains  of  the  arctic  regions,  from  which  every  year 
hundreds  of  icebergs  break  loose  and  float  southward 
toward  the  equator.  So  far  as  we  can  judge,  this 
has  been  the  procediu-e  for  centuries,  but  is  continu- 
ally growing  less.  Here  we  see  the  Ice  Age,  or 
Glacial  Period,  of  the  geologists,   when  great  icebergs, 


36 


The  New  Creation. 


borne  by  swift  currents,  cut  deep  crevasses  throughout 
North  America,  distinctly  traceable  in  the  hills;  north- 
western Etorope,  too,  bears  the  same  testimony  in  its 
hills.  But  not  so  southeastern  Etirope,  Armenia  and 
vicinity — the  cradle  of  otu*  race,  where  also  the  ark  was 
built,  and  nearwhich,  on  Mount  Ararat,  it  finally  rested. 
The  testimony  of  Prof.  Wright  and  Sir  T.  W.  Dawson 
LL.D.,  F.R.S.,  is  that  in  the  vicinity  of  Arabia  a  general 
sinking  of  the  earth  and  a  subsequent  rise  occurred.  The 
testimony  in  general  would  seem  to  imply  that  the  ark 
floated  in  a  comparatively  quiet  eddy,  aside  from  the 
general  rush  of  the  waters.  This  is  indicated  by  the 
exceedingly  heavy  alluvial  deposit  declared  to  be  present 
in  all  that  region.  Evidently  the  whole  earth  was  del- 
uged by  waters  from  the  North  and  South  Poles,  while 
the  cradle  of  the  race  was  specially  dealt  with  by  first 
depressing,  and  then  at  the  proper  time  elevating  it.  On 
this,  note  the  words  of  the  celebrated  geologist.  Prof.  G. 
F.  Wright,  of  Oberlin,  O.,  College,  as  reported  in  the 
New  York  Journal,  March  30,  1901,  as  follows: — 

THE  FLOOD  CORROBORATED. 

"Prof.  George  Frederick  Wright,  of  Oberlin  College,  a  dis- 
tinguished geologist,  has  returned  from  Europe.  Rewrote  'The 
Ice  of  North  America'  and  other  geological  works,  study- 
ing and  describing  the  glacial  period.  He  has  been  on  a  scien- 
tific toxu"  around  the  globe.  He  passed  most  of  his  time  study- 
ing the  geological  formations  and  signs  in  Siberia,  although 
his  explorations  took  him  to  other  parts  of  Asia  and  to 
Africa. 

'  'Prof.  Wright's  main  object  was  to  answer,  if  possible,  a 
long-disputed  question  among  geologists:  namely,  whether 
Siberia  had  ever  been  covered  with  ice,  as  North  America  and 
parts  of  Europe  had  been,  during  the  glacial  period. 

*  'A  great  many  geologists,  including  many  eminent  Russian 
savants,  believe  Siberia  was  covered  with  ice. 

'  'As  the  result  of  his  present  studies,  Prof.  Wright  firmly  be- 
lieves that,  at  the  remote  time  that  North  America  was  cov- 
ered with  ice,  Siberia  was  covered  with  water. 

"And  the  water  and  the  ice  were  practically  phases  of  the 
Biblical  flood. 

"First  read  a  description  of  the  flood  in  Genesis,  much 
abbreviated: 

I 


In  tJte  Beginning. 


37 


"  'And  the  flood  was  forty  days  upon  the  earth  and  the  waters 
increased  and  bore  up  the  ark  and  it  was  Ufted  up  above  the 
earth. 

'"And  the  waters  prevailed  exceedingly  upon  the  earth; 
and  all  the  high  hiills  that  were  under  the  whole  heaven  were 
covered. 

"'Fifteen  cubits  upward  did  the  waters  prevail  and  the 
mountains  were  covered. 

"  'All  in  whose  nostrils  was  the  breath  of  life,  of  all  that  was 
in  the  dry  land  died.  .  .  .  And  Noah  only  remained 
alive  and  those  that  were  with  him  in  the  ark. 

' '  'And  the  waters  prevailed  upon  the  earth  an  hundred  and 
fifty  days.'— Gen.  7:  17-24. 

'  'Now  hear  what  Prof.  Wright  is  quoted  as  saying: 

"  'I  found  no  signs  of  glacial  phenomena  south  of  the  56th 
degree.  North  of  that  I  did  not  go,  but  from  other  things  T 
am  convinced  that  the  land  was  covered  with  ice,  as  was  o\ir 
own,  where  signs  of  it  are  now  found  as  far  south  as  New  York. 

' '  'We  did  not  find  indications  of  an  extensive  subsidence  of 
all  that  region,  which  puts  a  new  light  on  everything  here. 

' '  'At  Trebizond,  on  the  shore  of  the  Black  Sea,  there  was 
evidence  of  a  depression  of  700  feet.  This  was  shown  by 
gravel  deposits  on  the  hills. 

'"In  the  center  of  Turkestan  the  waters  reached  their 
createst  height,  for  there  we  found  these  deposits  over  2,000 
feet  above  the  sea  level. 

'"Southern  Russia  is  covered  with  the  same  black  earth 
deposit  that  we  foimd  in  Turkestan. 

There  were  still  other  evidences  of  the  waters  having 
covered  this  portion  of  the  globe.  One  of  these  is  the  presence 
yet  of  seals  m  Lake  Baikal,  in  Siberia,  1,600  feet  above  sea 
level.  The  seals  which  we  found  are  of  the  Arctic  species, 
and  are  the  same  species  as  those  found  in  the  Caspian  Sea. 

'"The  only  theory,  therefore,  is  that  they  were  caught 
there  when  the  waters  receded.  Perhaps  the  most  wonderful 
discovery  of  all  was  at  the  town  of  Kief,  on  the  Nippur  river, 
where  stone  implements  were  found  fifty-three  feet  below  the 
black  earth  deposit,  showing  that  the  water  came  there  after 
the  age  of  man. 

*  •  'This  enabled  us,  therefore,  to  determine  the  age  of  this 
depression.  It  shows  that  since  man  came  there,  there  has 
been  a  depression  of  750  feet  at  Trebizond,  and  in  Southern 
Turkestan  the  waters  were  over  2,000  feet  deep.  The  imple- 
ments found  were  such  as  those  made  in  North  America 
before  the  glacial  period,  which  gives  good  ground  for  believ- 
ing that  the  depression  was  made  there  when  the  glacial 
avalanche  occurred  here. 

*"In  fact  it  was,  practically,  the  flood.'" 


The  New  Creation. 


Knowing  the  end  from  the  beginning,  Jehovah  so 
timed  the  introduction  of  man  upon  the  earth  that  the 
last  of  the  rings  came  down  in  a  deluge  just  at  the  proper 
time  to  destroy  the  corrupted  race  in  Noah's  day,  and 
thus  to  introduce  the  present  dispensation,  known  in  the 
Scriptures  as  "this  present  evil  world."  The  removal 
of  the  watery  envelope  not  only  gave  changing  seasons  of 
summer  and  winter,  and  opened  the  way  for  violent 
storms,  but  it  also  made  possible  the  rainbow,  which  was 
first  seen  after  the  flood,  because  previously  the  direct 
rays  of  the  sun  could  not  so  penetrate  the  watery  canopy 
as  to  give  the  rainbow  effect. — Gen.  9:  12-17. 

Since  •wTiting  the  foregoing,  we  clip  from  the  Scientific 
American  the  following  succinct  statement  from  Prof. 
Vail's  own  pen: — 

"that  frozen  mammoth. 

'  'To  the  Editor  of  the  Scientific  American: 

"I  have  read  with  great  interest  in  yotir  issue  of  April  12 
the  note  on  the  recent  discovery  of  the  body  of  a  mammoth, 
in  cold  storage,  by  Dr.  Herz,  in  the  ice-bound  region  of 
Eastern  Siberia.  This,  it  seems  to  me,  is  more  than  a 
'Rosetta  Stone'  in  the  path  of  the  geologist.  It  offers  the 
strongest  testimony  in  support  of  the  claim  that  all  the  glacial 
epochs  and  all  the  deluges  the  earth  ever  saw,  were  caused 
by  the  progressive  and  successive  decline  of  primitive 
earth  vapors,  lingering  about  our  planet  as  the  cloud  vapors 
of  the  planets  Jupiter  and  Saturn  linger  about  those  bodies 
to-day. 

'  'Allow  me  to  suggest  to  my  brother  geologists  that  rem- 
nants of  the  terrestrial  watery  vapors  may  have  revolved 
about  the  earth  as  a  Jupiter-like  canopy,  even  down  to  very 
recent  geologic  times.  Such  vapors  must  fall  chiefly  in  polar 
lands,  through  the  channel  of  least  resistance  and  greatest 
attraction,  and  certainly  as  vast  avalanches  of  tellurio-cosmic 
snows.  Then,  too,  such  a  canopy,  or  world-roof,  must  have 
tempered  the  climate  up  to  the  poles,  and  thtis  afforded 
pasturage  to  the  mammoth  and  his  congeners  of  the  Arctic 
world — making  a  greenhouse  earth  under  a  greenhouse  roof. 
If  this  be  admitted,  we  can  place  no  limits  to  the  magnitude 
and  efficiency  of  canopy  avalanches  to  desolate  a  world  of 
exuberant  life.  It  seems  that  Dr.  Herz's  mammoth,  like 
many  others  found  buried  in  glacier  ice,  with  their  food 
tindigested  in  their  o«-'->"iachs.  proves  that  it  was  suddenly 


In  the  Beginning. 


29 


overtaken  with  a  crushing  fall  of  snow.  In  this  case,  with 
grass  in  its  mouth  unmasticated,  it  tells  an  unerring  tale  of 
death  in  a  snowy  grave.  If  this  be  conceded,  we  have  what 
may  have  been  an  all-competent  source  of  glacial  snoivs,  and 
we  may  gladly  escape  the  unphilosophic  alternative  that  the 
earth  grew  cold  in  order  to  get  its  casement  of  snow,  while,  as 
I  see  it,  it  got  its  snows  and  grew  cold. 

"During  the  igneous  age  the  oceans  went  to  the  skies, 
along  with  a  measureless  fund  of  mineral  and  metalUc  sub- 
limations; and  if  we  concede  these  vapors  formed  into  an 
annular  system,  and  returned  during  the  ages  in  grand  install- 
ments, some  of  them  lingering  even  down  to  the  age  of  man, 
we  may  explain  many  things  that  are  dark  and  perplexing 
to-day. 

'  'As  far  back  as  1874  I  published  some  of  these  thoughts  in 
pamphlet  form,  and  it  is  with  the  hope  that  the  thinkers  of 
this  twentieth  century  will  look  after  them  that  I  again  call 
up  the  'Canopy  Theory.' 

Isaac  N.  Vail." 


THE  CREATIVE  WEEK. 

With  this  general  view  of  creation  before  otir  minds, 
let  us  now  tttm  to  the  Genesis  account,  and  endeavor  to 
harmonize  these  conjectures  with  its  statements.  First 
t>f  all  we  notice  that  the  Creative  Week  is  divided  into 
four  parts:  (i)  Two  days,  or  epochs  (in  our  reckoning 
2x7,000=14,000  years),  were  devoted  to  the  ordering  of 
the  earth  preparatory  for  animal  life.  (2)  The  next  two 
days,  or  epochs  (in  our  reckoning  another  2x7,000= 
14,000  years  additional) ,  were  devoted  to  bringing  for- 
ward vegetation  and  the  lowest  forms  of  life — shell-fish, 
etc. — and  laying  down  limestone,  coal  and  other  min- 
erals. (3)  The  next  two  epoch-days  (in  owr  reckoning 
2x7,000=14,000  years)  brought  forward  living  creatures 
that  move — in  the  sea  and  on  the  land — vegetation,  etc., 
still  progressing,  and  all  preparing  for  the  introduction  of 
man,  the  earthly  image  of  his  Creator,  "crowned  with 
glory  and  honor,"  to  be  the  king  of  earth.  (4)  Man's 
creation,  the  final  work,  came  in  the  close  of  the  sixth 
day,  or  epoch,  and  the  beginning  of  the  seventh:  as  it  is 
written, — "And  on  the  seventh  day  God  ended  his  work 
which  he  made,  and  he  rested." 


30  The  New  Creation. 

TWO  LOYAL  TESTIMONIES. 

Professor  Silliman  declares: — 

'  'Every  great  feature  in  the  structure  of  the  planet  corre- 
sponds with  the  order  of  events  narrated  in  the  sacred  history. 
.  .  .  This  history  [the  Bible]  furnishes  a  record  important 
aUke  to  philosophy  and  religion ;  and  we  find  in  the  planet 
itself  the  proof  that  the  [Bible]  record  is  true." 

Referring  to  the  account  of  creation  in  Genesis, 
Prof.  Dana  declares: — 

"In  this  succession  we  observe  not  merely  an  order  of 
events,  Hke  that  deduced  from  science;  but  there  is  a 
system  in  the  arrangement  and  a  far-reaching  prophecy  to 
which  philosophy  could  not  have  attained,  however  in- 
structed." 

He  adds  further: — 

'  'No  human  mind  was  witness  of  the  events;  and  no  such 
mind  in  the  early  age  of  the  world,  unless  gifted  with  super- 
human intelUgence,  could  have  contrived  such  a  scheme,  or 
would  have  placed  the  creation  of  the  sim,  the  source  of  light 
to  the  earth,  so  long  after  the  creation  of  light,  even  on  the 
fovirth  day;  and  what  is  equally  singular,  between  the 
creation  of  plants  and  that  of  animals,  when  so  important 
to  both;  and  none  could  have  reached  into  the  depths  of 
philosophy  exhibited  in  the  whole  plan." 

THE  FIRST  CREATIVE  EPOCH-DAY. 

And  the  spirit  of  God  was  brooding  over  tJte  face  of  the  waters. 
And  God  said.  Let  there  be  light.    And  there  was  light. 

The  nature  and  physical  cause  of  light  is  as  yet  but  im- 
perfectly comprehended ; — no  satisfactory  solution  of  the 
query.  What  is  light?  has  yet  appeared.  We  do  know, 
however,  that  it  is  a  prime  essential  throughout  nature ; 
and  we  are  not  surprised  to  find  it  first  in  the  divine  order 
when  the  time  came  for  divine  energy  to  operate  upon 
the  waste  and  empty  earth  to  prepare  it  for  man.  The 
nattu-e  of  the  divine  energy  represented  by  "brooding" 
would  seem  to  be  vitalizing,  possibly  electrical  energies 
and  lights  such  as  the  aurora  borealis,  or  northern  lights. 
Or,  possibly,  the  energy  brought  down  some  of  the  heavy 
rings  of  aqueous  and  mineral  matter,  and  thus  the  light 
and  darkness,  day  and  night,  became  distingmshable. 


In  the  Beginning. 


31 


though  neither  stars  nor  moon  nor  sun  were  in  the 
slightest  degree  discernible  through  the  heavy  rings,  or 
swaddling  bands,  which  still  enveloped  the  earth. 

"Evening  and  morning — Day  One."  As  with  the  He- 
brew solar  days,  so  also  with  these  epoch-days,  the 
evening  came  first,  gradually  accomplishing  the  divine 
purpose  to  its  completion,  when  another  7,000-year 
day,  apportioned  to  another  work,  would  begin  darkly, 
and  progress  to  perfection.  This  period,  or  "day," 
is  scientifically  described  as  Azoic,  or  lifeless. 

THE  SECOND  CREATIVE  EPOCH-DAY. 

And  God  said,  Let  there  be  an  '  'expanse"  [firmament,  atmos- 
phere] in  the  midst  {between]  the  waters;  and  let  it  divide  waters 
from  waters.  Thus  God  divided  the  waters  under  the  atmos- 
phere from  the  waters  above  the  atmosphere.  And  God  called 
the  firmament  [expanse,  or  atmosphere]  heaven. 

This  second  epoch-day  of  7,000  years  was  wholly  de- 
voted to  the  production  of  an  atmosphere.  It  was  prob- 
ably developed  in  a  perfectly  natural  way,  as  are  most 
of  God's  wonderful  works,  though  none  the  less  of  his 
devising,  ordering,  creating.  The  fall  of  the  "ring"  of 
water  and  minerals,  which  enabled  light  to  penetrate 
through  to  the  earth  during  the  first  epoch-day,  reaching 
the  still  heated  earth  and  its  boiling  and  steaming  sur- 
face waters,  would  produce  various  gases  which,  rising, 
wovild  constitute  a  cushion,  or  firmament,  or  atmosphere, 
all  around  the  earth,  and  tend  to  hold  up  the  remaining 
waters  of  the  "rings"  off  from  the  earth.  This  "day," 
so  far  as  Scriptures  show,  would  also  belong  to  the  Azoic, 
or  lifeless,  period;  but  geology  objects  to  this,  claiming 
that  the  rocks  appropriate  to  this  time  show  worm-trails 
and  immense  quantities  of  tiny  shell-fish,  the  remains 
of  which  are  evidenced  in  the  great  beds  of  limestone. 
They  denominate  this  the  Palseozoic  Age  of  first  life — 
the  Silurian  period.  This  is  not  at  variance  with  the 
Biblical  account,  which  merely  ignores  these  lowest 
forms  of  life. 


3a 


The  New  Creation. 


Evening  and  morning — Day  Two — ended  with  the  full 
accomplishment  of  the  divine  intention  respecting  it; 
the  separation  of  the  clouds  and  vapors,  etc.,  from  the 
surface  waters  by  an  atmosphere. 

THE  THIRD  CREATIVE  EPOCH-DAY. 

And  God  said,  Let  the  waters  under  the  heaven  he  gathered 
together  in  one  place,  and  let  dry  land  appear.  And  it  was  so. 
And  God  called  the  dry  land  Earth,  and  the  gathering  together  of 
the  waters  called  he  Seas.  A'/td  this  being  accomplished  and 
approved  of  God,  he  said.  Let  the  earth  bring  forth  tender 
grass,  and  herb  yielding  seed,  and  the  fruit-tree  bearing  frui 
after  its  kind,  in  which  is  its  seed,  upon  the  earth:  and  tt  was  so. 

Geology  fully  corroborates  this  record.  It  points  out 
to  us  that,  as  the  earth's  crust  cooled,  the  weight  of  the 
waters  would  tend  to  make  it  kink  and  buckle — some 
parts  being  depressed  became  the  depths  of  the  seas,  other 
portions  forced  up  constituted  mountain  ranges — not 
suddenly,  but  gradually,  one  range  following  anothrr. 
We  are  not  to  suppose  that  all  these  changes  took  place 
even  in  the  seven  thousand  years  of  this  third  epoch- 
day;  but,  rather,  that  it  merely  witnessed  the  beginning 
of  the  work  necessary  as  preparatory  to  the  beginning  of 
vegetation;  for  evidently  geology  is  correct  in  claiming 
that  some  great  changes  of  this  nature  are  of  compara- 
tively recent  date.  Even  within  a  century  we  have  had 
small  examples  of  this  power:  and  we  shall  not  be  sur- 
prised if  the  next  few  years  shall  give  us  further  par- 
oxysms of  natiire ;  for  we  are  in  another  transition  period 
— the  opening  of  the  Millennial  age,  for  which  changed 
conditions  are  requisite. 

As  the  waters  drained  off  into  the  seas,  vegetation 
sprang  forth — each  after  its  own  class  or  kind,  with 
seed  in  itself  to  reproduce  its  own  kind  only.  This 
matter  is  so  fixed  by  the  laws  of  the  Creator  that  although 
horticulture  can  and  does  do  much  to  give  variety  in 
perfection,  yet  it  cannot  change  the  kind.  The  different 
families  of  vegetables  will  no  more  unite  and  blend  than 
will  the  various  animal  families.  This  shows  design- 
not  a  Creator  only,  but  an  intelligent  one. 


/»  ihe  Beginning. 


33 


Geology  agrees  that  vegetation  preceded  the  higher 
forms  of  animal  life.  It  agrees,  too,  that  in  this  early 
period  vegetation  was  extremely  rank; — that  mosses  and 
ferns  and  vines  grew  immensely  larger  and  more  rap- 
idly then  than  now,  because  the  atmosphere  was  ex- 
tremely full  of  carbonic  and  nitrogenous  gases; — so  full 
of  them  that  breathing  animals  could  not  then  have 
flourished.  Plants,  which  now  grow  only  a  few  inches 
or  a  few  feet  high  even  at  the  equator,  then  attained  a 
growth  of  forty  to  eighty  feet,  and  sometimes  two  or 
three  feet  in  diameter,  as  is  demonstrated  by  fossil  re- 
mains. Under  the  conditions  known  to  have  then  ob- 
tained, their  growth  wotild  not  only  be  immense,  but 
must  also  have  been  very  rapid. 

At  this  period,  geologists  claim,  our  coal  beds  were 
formed:  plants  and  mosses,  having  a  great  aflinity  for 
carbonic  acid  gas,  stored  up  within  themselves  the 
carbon,  forming  coal,  preparing  thus  our  present  coal 
deposits  while  ptirifying  the  atmosphere  for  the  animal 
life  of  the  later  epoch-days.  These  vast  peat-bogs  and 
moss-beds,  in  turn,  were  covered  over  by  sand,  clay,  etc., 
washed  over  them  by  ftirther  upheavals  and  depressions 
of  the  earth's  stirface,  by  tidal  waves  and  by  other  de- 
scending "rings"  of  the  waters  above  the  firmament. 
Practically  the  same  procedure  must  have  been  oft 
repeated,  too;  for  we  find  coal-beds  one  above  another 
with  various  strata  of  clay,  sand,  limestone,  etc.,  be- 
tween. 

Evening  and  morning,  the  third  7,000-year  epoch-day, 
accomplished  its  part  in  preparing  the  world,  according 
to  the  divine  design.  In  geology  it  is  styled  the  Car- 
boniferous era,  because  of  its  deposits  of  coal,  oil,  etc. 

THE  FOURTH  CREATIVE  EPOCH-DAY. 
And  God  said.  Let  there  be  lights  in  the  firmament  [expanse^ 
atmosphere']  of  the  heaven  to  divide  the  day  from  the  night;  and 
let  them  be  for  sigii,s,  and  for  seasons,  and  for  days,  and  for 
years:  and  let  them  be  for  lights  in  the  expanse  [atmosphere]  to 
give  light  upon  the  earth;  and  it  was  so.  God  made  [or  caused 
to  shine — a  different  verb  not  meaning  created]  two  great  lights} 

3P 


34 


The  New  Creation. 


the  greater  light  for  the  rule  of  the  day  [to  indicate  the  time  of 
day]  and  the  lesser  light,  the  night;  the  stars  also. 

The  achievements  of  one  epoch-day  were  carried  over 
into  the  next,  and  we  are  justified  in  supposing  that  the 
light  of  the  first  day  became  more  and  more  distinct 
during  the  next  two,  as  ring  after  ring  came  down  from 
the  waters  above  the  firmament  to  the  waters  below  it, 
ttntil  by  the  fourth  epoch-day  the  stm  and  moon  and 
stars  could  be  seen; — not  so  clearly  as  now  on  a  bright 
day,  until  after  Noah's  flood — the  last  of  the  "rings"; 
but  clearly  discernible,  nevertheless,  through  the  trans- 
lucent veil  of  waters, — as  now  on  a  misty  day  or  night. 
Sun,  moon  and  stars  had  long  been  shining  on  the  outer 
veil  of  the  earth,  but  now  the  time  came  to  let  these 
lights  in  the  firmament  be  seen;  to  let  the  days — pre- 
viously marked  by  a  dull,  grayish  light,  such  as  we  see 
some  rainy  mornings  when  the  sim,  moon  and  stars  are 
invisible  for  clouds, — become  more  distinct,  so  that  the 
orb  of  day  might  by  its  course  mark  time  for  man  and 
beast  when  created,  and  meantime  begin  to  oxygenize 
the  air,  thus  to  prepare  it  for  breathing  animals.  Later 
on  in  the  same  7,000-year  day,  the  moon  and  stars  also 
appeared, — to  influence  the  tides  and  to  be  ready  to 
mark  time  in  the  night  for  man's  convenience. 

We  are  not  to  suppose  that  the  development  of  plant 
life  ceased  during  the  fourth  day,  but  rather  that  it  pro- 
gressed ; — the  increased  influence  of  stm  and  moon  serv- 
ing to  bring  forward  still  other  varieties  of  grass  and 
shrubs  and  trees.  Geology  shows  advances,  too,  at  this 
period, — insects,  snails,  crabs,  etc.  Fish-bones  and 
scales  are  found  in  coal  seams,  too;  but  this  does  not 
disturb  the  order;  for  the  formation  of  coal-beds  evi- 
dently continued  after  the  third  day — thus  running  into 
the  Reptilian  period.  This  "day"  corresponds  most 
closely  with  what  geology  designates  the  "Trios'* 
period.  Evening  and  morning — Day  Four  of  seven 
thousand  years,  or  28,000  years  from  the  starting  of  this 
work — closed,  witnessing  great  progress  in  the  earth's 
preparation  for  man. 


In  the  Beginning. 


35 


THE  FIFTH  CREATIVE  EPOCH-DAY. 

And  God  said,  Let  the  waters  sivann  with  swarms  of  living 
creatures,  and  let  fowl  fly  above  the  earth  in  the  open  atmos- 
phere of  heaven.  And  God  created  great  whales  and  every 
living  creature  that  moveth,  with  tvhich  the  waters  swarm,  after 
their  kind,  and  every  winged  fowl  after  its  kind.  And  it  was 
as  God  designed. 

How  the  warm  oceans  of  the  earth  swarmed  with 
living  creatures,  from  the  jelly-fish  to  the  whale,  may  be 
judged,  by  the  profusion  of  life  in  the  warm  southern  seas 
at  the  present  time.  Reptiles,  living  partly  in  the  water 
and  partly  on  the  land  (amphibious)  belong  also  to  this 
period,  during  which  present  continents  and  islands  were 
gradually  rising  and  again  subsiding,  at  one  time  deluged 
by  larger  or  smaller  rings  coming  down,  and  at  another 
washed  by  tidal  waves.  No  wonder  the  remains  of  shell 
fish,  etc.,  are  found  in  the  highest  mountains.  And  no 
wonder  the  immense  beds  of  limestone  in  all  parts  of  the 
world  are  sometimes  called  "shell-fish  cemeteries," 
because  composed  almost  exclusively  of  conglomerate 
shells.  What  a  swarming  there  must  have  been  when 
those  untenable  trillions  of  little  creatures  were  bom, 
and,  dying,  dropped  one  by  one  their  little  shells!  We 
read  that, — God  blessed  them  in  multiplying.  Yes,  even 
so  lowly  an  existence  and  for  so  brief  a  time  is  a  favor,  a 
blessing. 

Let  us  not  contend  for  more  than  the  Scripture  record 
demands.  The  Bible  does  not  assert  that  God  created 
separately  and  individually  the  myriad  kinds  of  fish  and 
reptiles;  hxit  merely  that  divine  influence,  or  spirit, 
brooded,  and  by  divine  purpose  the  sea  brought  forth 
its  creatures  of  various  kinds.  The  processes  are  not 
declared — one  species  may,  under  different  conditions, 
have  developed  into  another;  or  from  the  same  original 
protoplasm  different  orders  of  creatures  may  have  devel- 
oped under  differing  conditions.  No  man  knoweth,  and 
it  is  unwise  to  be  dogmatic.  It  is  not  for  us  to  dispute 
that  even  the  protoplasm  of  the  palaeozoic  slime  may  not 
have  come  into  existence  through  chemical  action  of  the 
highly  mineralized  waters  of  those  seas.    What  we  do 


36 


The  New  Creation. 


clattn  is,  that  all  came  about  as  results  of  divine  inten 
tion  and  arrangement,  and,  hence,  were  divine  creations, 
whatever  were  the  channels  and  agencies.  And  we  claim 
that  this  is  shown  by  the  facts  of  nature  no  less  than  by 
the  words  of  Genesis ; — that  however  the  creatures  of  the 
sea  were  produced,  they  were  brought  to  the  condition  in 
which  each  is,  of  its  own  kind — ^where  the  lines  of  species 
cannot  be  overridden.  This  is  God's  work,  by  whatever 
means  brought  about. 

This  day,  or  epoch,  corresponds  very  well  to  the  Rep- 
tilian age  of  the  scientist.  Evening  and  morning — Day 
Five — 35,000  years  from  the  commencement  of  the  work 
of  ordering  the  earth  as  man's  home  and  kingdom. 

THE  SIXTH  CREATIVE  EPOCH-DAY, 

And  God  said,  Let  the  earth  bring  forth  the  living  creature 
after  his  kind, — cattle,  and  creeping  thing,  and  beast  of  the 
earth  after  its  kind.  And  it  was  so;— God  made  the  beast 
of  the  earth  after  its  kind  and  cattle  after  their  kind  and  earth- 
reptiles  after  their  kind.  And  God  saw  it  was  so  done  and 
approved. 

By  this  time  matters  on  this  earth  were  becoming 
more  settled;  the  crust  was  thicker  by  himdreds  of  feet 
of  sand  and  clays  and  shells  and  coal,  and  various  other 
minerals  gathered,  some  from  crumbling  rocks  thrown  up 
by  earthquakes,  some  from  the  "  rings  "  once  surrounding 
the  earth,  and  some  from  animal  and  vegetable  deposits; 
besides,  the  earth  itself  must  have  cooled  considerably 
during  those  35,000  years.  A  sufficiency  of  earth's  sur- 
face was  now  above  the  sea,  and  well  drained  by  moxmtain 
ranges  and  valleys  to  be  ready  for  the  lower  animals, 
which  are  here  divided  into  three  kinds:  (i)  earth- 
reptiles,  cold-blooded,  breathing  creatures, — lizards, 
snakes,  etc.;  (2)  beasts  of  the  earth,  or  wild  beasts,  as 
differentiated  from  domestic  animals,  specially  suited  to 
be  companions  for  man,  and  here  referred  to  as  (3)  cattle. 
The  air  also  by  this  time  would  be  purified  of  elements 
unsuited  to  breathing  animals,  absorbed  from  it  by  the 
rank  vegetation  of  the  carboniferous  period,  as  the  exces- 
sive hydro-carbons  had  been  absorbed  frem  the  oceans 


In  the  Beginning. 


37 


by  the  minute  shell-fish,  preparatory  to  the  swarming  of 
sea  creatiires  which  breathe. 

Here,  again,  we  need  not  quarrel  needlessly  with 
Evolutionists.  We  will  concede  that,  if  God  chose,  he 
could  have  brought  all  the  different  species  of  animal 
life  into  being  by  a  development  of  one  from  the  other, 
or  he  could  have  developed  each  species  separately  from 
the  original  protozoan  slime.  We  know  not  what 
method  he  adopted,  for  it  is  revealed  neither  in  the 
Bible  nor  in  the  rocks.  It  is,  however,  clearly  revealed 
that  in  whatever  way  God  chose  to  accomplish  it,  he  has 
fixed  animal  species,  each  "after  his  kind"  in  such  a 
manner  that  they  do  not  change ; — in  such  a  manner  that 
the  ingenuity  of  the  human  mind  has  not  succeeded  in 
assisting  them  to  change.  Here  is  the  stamp  of  the 
intelligent  Creator  upon  his  handiwork ;  for  had  "  Nature" 
or  "blind  force"  been  the  creator,  we  would  still  see  it 
plodding  blindly  on,  at  times  evoluting  and  at  times  retro- 
grading; we  would  see  no  such  fixity  of  species  as  we 
behold  all  about  us  in  nature. 

We  may  reasonably  assume  that  it  was  just  at  the  close 
of  the  sixth  epoch-day  that  God  created  man;  because 
his  creation  was  the  last,  and  it  is  distinctly  stated  that 
God  finished  his  creative  work,  not  on  the  sixth,  but ' '  on 
the  seventh  day  " ; — the  division  of  the  man  into  two  per- 
sons, two  sexes,  being,  evidently,  the  final  act. 

And  God  said,  We  will  make  man  in  our  image,  and  after 
our  likeness;  let  them  have  dominion  ewer  the  fish  of  the  sea, 
and  over  the  fowl  of  the  air,  and  over  the  cattle,  and  over  all  the 
earth,  and  over  every  reptile  that  creeps  upon  the  earth.  So 
God  created  man  in  his  image,  in  the  image  of  God  created  he 
him;  male  and  female  created  he  them,  and  God  blessed  them 
and  said  unto  them,  Be  fruitful  and  multiply  and  fill  the 
earth  and  subdue  and  control  it,  and  have  dominion  over  the 
fish  of  the  sea,  over  the  fowl  of  the  heavens  and  over  every  living 
thing  titat  moveth  upon  the  earth. 

In  view  of  our  remarks,  foregoing,  that  the  Scripture 
language  does  not  forbid  the  possibility  of  the  plants, 
water-creatures  and  land-creattu-es  being  more  or  less 
developed,  or  evolved,  in  their  various  kinds,  it  may  be 


38 


The  New  Creation. 


well  for  us  to  note  the  wide  difference  in  the  langtiage 
used  when  referring  to  man's  creation.  The  latter  is  a 
specific  declaration  of  the  direct  exercise  of  divine 
creative  power,  while  the  others  are  not,  but  rather 
imply  a  development: — 

"And  the  earth  brought  forth  grass," etc. 

"  Let  the  waters  bring  forth  the  creeping  creature,"  etc. 

"Let  the  earth  bring  forth  living  creature  after  his 
kind,  cattle,"  etc 

There  are  two  accotmts  of  the  creation — the  one 
we  have  just  been  considering,  which  treats  the  matter 
briefly  and  in  its  epochal  order,  and  another  which  follows 
it,  in  Genesis  2 :  4-25.  In  other  words,  the  division  of  the 
chapters  was  at  a  wrong  place — the  two  accoimts  should 
each  constitute  a  chapter.  The  second  one  is  a  com- 
mentary on  the  first,  explanatory  of  details.  "  These 
are  the  generations",  or  developments,  of  the  heavens 
and  the  earth  and  their  creatures,  from  a  time  before 
there  was  any  plant  or  herb.  The  first  and  prin- 
cipal account  gives  the  word  "God"  when  speaking 
of  the  Creator;  and  the  second,  or  commentary  account, 
points  out  that  it  was  Jehovah  God  who  did  the  entire 
work, — "in  the  day"  that  he  made  the  heavens  and 
the  earth — thus  grasping  the  whole  as  one  still  larger 
epoch-day,  including  the  work  of  the  six  already  enu- 
merated. 

The  word  God  in  the  first  chapter  is  from  the  common 
Hebrew  word  Elohitn,  a  plural  word  which  might  be' 
translated  Cods,  and  which,  as  we  have  already  seen, 
signifies  "mighty  ones."*  The  "Only  Begotten"  of  the 
Father  was  stirely  his  active  agent  in  this  creative  work, 
and  he  may  have  had  associated  with  him  in  the  execu- 
tion of  its  details  a  host  of  angels  to  whom  also  the  word 
elohim  would  be  applicable  here  as  elsewhere  in  the 
Scriptures.f  It  is  appropriate,  therefore,  that  the 
second,  or  commentary,  account  should  call  our  attention 
to  the  fact  that  Jehovah  the  Father  of  all  was  the  Creator. 


*See  Volume  V.,  pp.  72,  73.  tibid. 


In  the  Beginning. 


39 


whoever  may  have  been  used  as  his  honored  representa- 
tives and  instruments.  The  added  particulars  of  the 
second  account  respecting  man's  creation  may  properly 
be  considered  here.    It  declares: — 

Jehovah  God  formed  man  of  dust  of  the  ground,  and  breathed 
into  his  nostrils  the  breath  of  lives,  and  the  man  became  a 
living  being. 

God  was  glorified  in  all  his  previous  works  and  in  every 
creature,  however  insignificant,  even  though  none  of 
them  could  properly  render  him  thanks  or  appreciate 
him  or  even  know  him.  The  divine  purpose  had  fore- 
seen all  this  from  the  beginning,  and  was  preparing 
for  man,  who  was  intended  to  be  the  masterpiece  of  the 
earthly,  or  animal,  creation.  It  is  not  said  of  man  as  of 
the  sea  creatures,  "  Let  the  seas  swarm,"  nor  as  with  the 
lower  earthly  animals,  "Let  the  earth  bring  forth;"  but 
it  is  recorded,  on  the  contrary,  that  he  was  a  special 
creation  by  his  Maker,  "made  in  his  own  image."  It 
matters  not  whether  the  image  of  the  Elohim  be  under- 
stood or  the  image  of  Jehovah,  for  were  not  the  Elohim 
"sons  of  God,"  and  in  his  likeness  in  respect  to  reasoning 
power  and  moral  intelligence? 

We  are  not  to  understand  this  "image"  to  be  one  of 
physical  shape;  but,  rather,  a  moral  and  intellectual 
image  of  the  great  Spirit,  fashioned  appropriately  to  his 
earthly  conditions  and  nature.  And  as  for  the  "like- 
ness," it  doubtless  relates  to  man's  dominion — he  was 
to  be  king  of  earth  and  its  teeming  creatures,  like  as  God 
is  the  King  of  the  entire  universe.  Here  is  the  battlefield 
between  God's  Word  and  so-called  Modem  Science,  to 
which  the  whole  world,  especially  the  learned — including 
the  leaders  of  thought  in  all  theological  seminaries,  and 
the  ministers  in  all  the  prominent  pulpits,  are  bowing 
down — worshiping  the  scientific  God  called  "  Evolu- 
tion." The  two  theories  are  squarely  at  issue-  if  the 
Evolution  theory  be  true,  the  Bible  is  false  from  Genesis 
to  Revelation.  If  the  Bible  be  true,  as  we  hold,  the 
Evolution  theory  is  utterly  false  in  all  its  deductions  as 
respects  man. 


The  New  Creation. 


It  is  not  alone  the  Genesis  accotint  of  man's  creation 
in  the  divine  image  that  must  determine  the  matter, 
strong  as  are  the  declarations  of  the  Word:  the  entire 
theory  of  the  Bible  supports  the  Genesis  record,  and 
stands  or  falls  with  it.  For,  if  man  was  created  other- 
wise than  pure  and  perfect  and  mentally  well  endowed, 
he  could  not,  truthfully,  have  been  called  an  "image  of" 
God;  nor  could  his  Creator  have  placed  him  on  trial  in 
Eden  to  test  his  fitness  for  everlasting  life;  nor  could  his 
disobedience  in  the  eating  of  the  forbidden  fruit  have 
been  accoimted  sin  and  ptmishable,  as  it  was,  by  a 
death  sentence ;  nor  wotdd  it  have  been  necessary  to  have 
redeemed  him  from  that  sentence. 

Moreover,  "the  man  Christ  Jesus"  is  declared  to  have 
been  the  "  anti-lutron,"  the  ransom-price  (or  corre- 
sponding price)  for  this  first  man's  guilt,  and  he  must, 
therefore,  be  considered  a  sample,  or  illustration,  of  what 
the  first  man  was,  before  he  sinned  and  passed  under  the 
divine  condemnation  of  death. 

We  know,  too,  that  there  are  to-day,  as  there  have 
been  in  the  past,  many  noble  natural  men,  all  of  whom 
God  declares  are  sinners,  and,  as  such,  unrecognizable  by 
Jehovah,  except  as  they  penitently  approach  him  in  the 
merit  of  Christ's  sacrifice  and  obtain  his  forgiveness. 
The  standing  of  aU  who  thus  come  imto  God  is  declared 
to  be  only  of  his  grace,  imder  the  robe  of  Christ's  right- 
eousness. And  the  outcome,  we  are  informed,  must  be  a 
resurrection,  or  restitution,  to  perfection  ere  any  can  be 
personally  and  entirely  satisfactory  to  the  Creator. 
And  yet  it  was  this  same  Creator  who  commimed  with 
Adam  before  his  transgression  and  called  him  his  son, 
and  who  declares  that  Adam  and  we,  his  children,  be- 
came "children  of  wrath"  and  passed  under  condemna- 
tion because  of  sin,  which  Adam  did  not  have  when 
created  a  "son  of  God." — Luke  3:  38. 

So  surely  as  "all  the  holy  prophets  since  the  world 
began"  have  declared  the  coming  Millennium  to  be 
"times  of  restitution  of  all  things  spoken,"  so  surely  the 
Evolution  theory  is  in  violent  antagonism  to  the  utter- 


In  the  Beginning. 


41 


ances  of  God  through  all  the  holy  prophets.  For  resti- 
tution, so  far  from  being  a  blessing  to  the  race,  would  be 
a  crime  against  it  if  the  Evolution  theory  be  correct. 
If  by  bUnd  force  or  other  evolutionary  processes,  man 
has  been  climbing  up  by  tedious  endeavors  and  laborious 
efforts,  from  protoplasm  to  oyster,  and  from  oyster  to 
fish,  and  from  fish  to  reptile,  and  from  reptile  to  monkey, 
and  from  monkey  to  lowest  man,  and  from  lowest  man  to 
what  we  are, — then  it  would  be  a  fearful  injviry  to  the 
race  for  God  to  restore  it  to  what  Adam  was,  or  possibly 
to  force  the  restitution  further — back  to  protoplasm. 
There  is  no  middle  ground  on  this  question;  and  the 
sooner  God's  people  decide  positively  in  accord  with  his 
Word  the  better  it  will  be  for  them,  and  the  more  sure 
they  will  be  of  not  falling  into  some  of  the  no-ransom  and 
evolutionary  theories  now  afloat  and  seeking  to  deceive, 
if  it  were  possible,  the  very  elect.  Let  God  be  true, 
though  it  prove  every  Evolutionist  a  liar. — Romans  3 :  4. 

We  cannot  here  go  into  the  details  of  Adam's  creation, 
to  discuss  his  organism,  or  body,  his  spirit,  or  breath  of 
life,  and  how  these  united  constituted  him  a  living  being, 
or  sotd.  This  has  already  been  presented  in  a  different 
connection.* 

Their  fruitfulness  in  posterity  was  evidently  in  no 
manner  connected  with  the  transgression,  as  some  have 
assumed,  but  was  a  part  of  the  divine  blessing.  The 
only  relationship  of  the  faU  and  its  curse,  or  penalty,  in 
this  respect  was,  as  stated,  an  increase  of  the  mother's 
conceptions  and  sorrows,  corresponding  to  the  man's 
labor  and  sweat  of  face.  These  have  borne  the  more 
heavily  in  proportion  as  the  race  has  become  degenerate 
and  weak,  mentally  and  physically.  The  object  of  the 
fruitftilness  will  have  been  attained  when  a  sufficient 
progeny  has  been  bom  to  ultimately  fill  (not  replenish) 
the  earth.  True,  an  immense  number  have  already  been 
bom — possibly  fifty  thousand  millions, — and  are  now 
asleep  in  the  great  prison-house  of  death;  but  these  are 


•Volume  v..  Chap.  xii. 


42 


The  New  Creation. 


none  too  many;  for  the  present  land  surface  of  earth  if 
all  made  fit  for  man,  as  it  ultimately  will  be,  would  hold 
two  or  three  times  this  number, — without  taking  into 
consideration  the  possibility  of  other  continents  being 
raised  from  the  depths  of  the  seas  as  the  present  ones 
were  in  the  past. 

Scientists  of  a  skeptical  turn  of  mind  have  for  a  long 
time  been  seeking  to  prove  that  man  was  on  the  earth 
long  before  the  period  assigned  in  Genesis,  and  every 
bone  fovmd  in  the  lower  clays  or  gravels  is  scrutinized 
with  a  view  to  making  the  scientist  a  world-wide  reputa- 
tion as  the  man  who  has  given  the  lie  to  the  Word  of  God. 
We  have  already  referred  to  the  unreliability  of  such 
evidences,*  as  the  finding  of  arrow-heads  amongst  the 
gravel  of  an  early  period.  In  some  cases  at  least  these 
have  been  proven  to  have  been  the  work  of  modem 
Indians,  who  had  shaped  them  near  the  spot  where  they 
found  the  suitable  flint-stones .f  

*We  are  not  ignorant  of  the  theory  of  ajpre-Adamite  man 
and  the  attempt  thus  to  account  for  the  different  races  of  the 
human  family.  But  we  stick  to  the  Bible  as  God's  revelation 
and,  hence,  superior  to  all  human  conjectures.  It  declares 
the  solidarity  of  the  human  family  in  no  imcertain  terms, 
saying:  "God  made  of  o;te  blood  all  nations  of  men."  (Acts 
17:  26.)  And  again  that  Adam  was  '  'the  first  man."  (1  Cor. 
15:  45,  47.)  Again  the  story  of  the  deluge  is  most  explicit  to 
the  effect  that  only  eight  human  beings  were  saved  in  the  ark, 
and  they  all  children  of  Noah, — descended  from  Adam.  The 
variety  of  human  tj-pes,  or  races,  must  be  accounted  for  along 
the  lines  of  climate,  customs,  food,  etc.,  and  especially  along 
the  lines  of  the  seclusion  of  the  various  peoples  in  various 
quarters  from  each  other,  by  which  peciiliari ties  became  fixed. 
This  is  illustrated  by  the  fact  that  Europeans  living  for  a  long 
time  amongst  the  people  of  India  or  Chma  gain  a  measure  of 
resemblance  to  their  neighbors,  while  their  children,  bom  in 
those  lands,  bear  a  still  stronger  resemblance  in  skin  and 
features — affected  no  doubt  by  the  mother's  surroundings 
during  the  period  of  gestation.  An  illustration  of  such  assimi- 
lation is  furnished  by  the Chinese'of  one  district,  whoidentify 
themselves  with  the  Israelites  scattered  by  the  troubles 
which  closed  the  Jewish  age — about  A.  d.  70.  These  Jews 
have  become  so  thoroughly  Chinese  as  to  be  undistinguishable 
as  Jews — the  hardiest  of  races. 

fVol.  IL.pp.  34,  35. 


In  the  Beginning. 


43 


At  a  meeting  of  the  Victoria  Philosophical  Institute 
not  very  long  ago  it  was  stated  that  "a  careful  analysis 
had  been  undertaken  by  Professor  Stokes,  F.R.S.,  Sir 
J.  R.  Bennett,  Vice-Pres.  R.S.,  Professor  Beale,  F.R.S., 
and  others,  of  the  various  theories  of  Evolution,  and  it 
was  reported  that,  as  yet,  no  scientific  evidence  had  been 
met  with  giving  cotmtenance  to  the  theory  that  man  had 
been  evolved  from  a  lower  order  of  animals;  and  Pro- 
fessor Virchow  had  declared  that  there  was  a  complete 
absence  of  any  fossil  type  of  a  lower  stage  in  the  develop- 
ment of  man ;  and  that  any  positive  advance  in  the  prov- 
ince of  prehistoric  anthropology  has  actually  removed  us 
further  from  proofs  of  such  connection; — namely,  with 
the  rest  of  the  animal  kingdom.  In  this,  Professor 
Barraude,  the  great  palaeontologist,  had  concurred,  de- 
claring that  in  none  of  his  investigations  had  he  foimd 
any  one  fossil  species  develop  into  another.  In  fact,  it 
would  seem  that  no  scientific  man  had  yet  discovered  a 
link  between  man  and  the  ape,  between  fish  and  frog,  or 
between  the  vertebrate  and  the  invertebrate  animals; 
further,  there  was  no  evidence  of  any  one  species,  fossil 
or  other,  losing  its  peculiar  characteristics  to  acquire 
new  ones  belonging  to  other  species ;  for  instance,  however 
similar  the  dog  to  the  wolf,  there  was  no  connecting  link, 
and  among  extinct  species  the  same  was  the  case ;  there 
was  no  gradual  passage  from  one  to  another.  Moreover, 
the  first  animals  that  existed  on  the  earth  were  by  no 
means  to  be  considered  as  inferior  or  degraded." 

We  quote  briefly  from  Sir  J.  W.  Dawson,  LL.D., 
P.R.S.,  from  his  stunmary  of  his  recent  findings  respect- 
ing "The  Meeting  Place  of  Geology  and  History."  He 
says: — 

'  'We  have  found  no  link  of  derivation  connecting  man  with 
the  lower  animals  which  preceded  him.  He  appears  before  us 
as  a  new  departure  in  creation,  without  any  direct  relation  to 
the  instinctive  life  of  the  lower  animals.  The  earliest  men 
are  no  less  men  than  their  descendants,  and  up  to  the  extent 
of  their  means,  inventors,  innovators,  and  introducers  of  new 
modes  of  life,  just  as  much  as  they.  We  have  not  even  been 
able  as  yet  to  trace  man  back  to  the  harmless  golden  age  [of 


44 


The  New  Creation. 


Paradise].  As  we  find  him  in  the  caves  and  gravels  he  is 
already  a  fallen  man,  out  of  harmony  with  his  environment 
and  the  foe  of  his  fellow  creatures,  contriving  against  them 
instruments  of  destruction  more  fatal  than  those  furnished  by 
nature  to  the  carnivorous  wild  beasts.  .  .  .  Man,  as  to 
his  body,  is  confessedly  an  animal,  of  the  earth  earthy.  He 


mammalia;  but  in  that  class  he  constitutes  not  only  a  direct 
species  and  genus,  but  even  a  distinct  family,  or  order.  In 
other  words,  he  is  the  sole  species  of  his  genus,  and  of  his 
family,  or  order.  He  is  thus  separated  by  a  great  gap  from 
all  the  animals  nearest  to  him;  and  even  if  we  admit  the  doc- 
trine, as  yet  unproved,  of  the  derivation  of  one  species  from 
another  in  the  case  of  lower  animals,  we  are  imable  to  supply 
the  'missing  links'  which  wotdd  be  required  to  connect  man 
with  any  group  of  inferior  animals.  .  .  .  No  fact  of 
science  is  more  certainly  established  than  the  recency  of  man 
in  geological  time.  Not  only  do  we  find  no  trace  of  his  re- 
mains in  the  older  geological  formations,  but  we  find  no  re- 
mains of  the  animals  nearest  to  him;  and  the  conditions  of  the 
world  in  those  periods  seem  to  unfit  it  for  the  residence  of 
man.  If,  following  the  usual  geological  system,  we  divide  the 
whole  history  of  the  earth  into  four  great  periods,  extending 
from  the  oldest  rocks  known  to  us,  the  eozoic,  or  archasan,  up 
to  the  modem,  we  find  remains  of  man,  or  of  his  works,  only  in 
the  latest  of  the  four,  and  in  the  latter  part  of  this.  In  point 
of  fact,  there  is  no  indisputable  proof  of  the  presence  of  man 
until  we  reach  the  early  modem  period.  .  .  .  There  is 
but  one  species  of  man,  though  many  races  and  varieties;  and 
these  races,  or  varieties,  seem  to  have  developed  themselves  at 
a  very  early  time,  and  have  shown  a  remarkable  fixity  in 
their  later  discovery.  ,  .  .  The  history  in  Genesis  has  an- 
ticipated modem  history.  This  ancient  book  is  in  every  way 
trustworthy,  and  as  remote  as  possible  from  the  myths  and 
legends  of  ancient  heathenism.' 

Prof.  Pastetir,  the  great  bacteriologist,  was  an  out- 
spoken opponent  of  Darwinism;  and  expressed  himself 
as  follows: — 

"Posterity  will  one  day  laugh  at  the  foolishness  of  the 
modem  materialistic  philosophers.  The  more  I  study  nature, 
the  more  I  stand  amazed  at  the  works  of  the  Creator.  I  pray 
while  I  am  engaged  in  my  work  in  the  laboratory." 

Virchow,  the  Russian  savant,  though  not  a  professed 
Christian,  was  similarly  opposed  to  the  Darwinian 
theory  of  the  development  of  organic  beings  from  inor- 
ganic, and  declared: — "Any  attempt  to  find  the  transi- 


is  also  a  member  of  the 


veriebrata,  and  the  class 


In  the  Beginning. 


45 


tion  from  animal  to  man  has  ended  in  a  total  failure. 
The  middle  link  has  not  been  found  and  will  not  be 
found.  Man  is  not  descended  from  the  ape.  It  has 
been  proved  beyond  a  doubt  that  during  the  past  five 
thousand  years  there  has  been  no  noticeable  change  in 
mankind." 

Other  naturalists  have  also  raised  their  voices  against 
the  Darwinian  views. 

In  view  of  these  facts  how  foolish  appear  the  occa- 
sional essays  of  "Doctors"  or  "Professors"  who  feign 
learning  by  discussing  "missing  links"  or  suggesting 
that  the  little  toes  of  human  feet  are  becoming  useless 
and  will  soon  be  "dropped  by  nature "  as  "monkey  tails 
have  already  been  dropped."  Have  we  not  mummies 
well  preserved  nearly  ionr  thousand  years  old?  Have 
^-e  not  life-sized,  nude  statuary  nearly  as  old?  Are  tails 
shown  on  any  of  these?  Are  their  little  toes  anywise 
different  from  ours  of  to-day?  Is  not  the  whole  ten- 
dency of  all  nature  downward?  With  plants  and  the 
lower  animals  is  not  man's  wisdom  and  aid  necessary  to 
the  maintenance  of  highest  types  ?  And  with  men  is  not 
the  grace  of  God  necessary  to  his  uplift,  and  to  hinder 
gross  degeneracy  such  as  we  see  in  "Darkest  Africa"? 
And  is  not  this  in  accord  with  Scripture? — Rom.  i:  21, 
24,  28. 

It  is  appropriate  that  the  Lord's  people  keep  well  in 
mind  the  caution  bestowed  on  Timothy  by  the  Apostle 
Paul:  "O  Timothy,  .  ,  .  avoid  profane  and  vain 
babblings  and  oppositions  of  science  falsely  so-called." 
(i  Tim.  6:  20.)  To  see  any  truth  clearly  we  must  look 
from  the  standpoint  of  the  divine  revelation.  We  must 
"See  light  in  His  light."  Then  looking  abroad  through 
nature  tmder  the  guidance  of  nature's  God,  the  effect 
will  be  to  expand  both  heart  and  intellect,  and  to  fill  us 
with  admiration  and  adoration  as  we  catch  panoramic 
glimpses  of  the  glory,  majesty  and  power  of  our  Al- 
mighty Creator. 

Evening  and  morning,  Day  Six,  at  its  close,  42,000 
years  after  "work"  began,  found  the  earth  ready  for 


46 


The  New  Creation. 


man  to  subdue  it, — yet  still,  as  a  whole,  unfit  for  him. 
Knowing  in  advance  of  his  creature's  disobedience  (and 
of  his  entire  plan  connected  with  his  sentence  of 
death,  his  redemption  and  the  ultimate  recovery  from 
sin  and  death  of  all  rightly  exercised  by  their  expe- 
riences) ,  God  did  not  wait  the  creation  of  rnan  tmtil  the 
earth  wotdd  all  be  read}''  for  him,  but  merely  prepared  a 
Paradise,  a  garden  in  Eden; — perfecting  it  in  every  way 
for  the  brief  trial  of  the  perfect  pair; — leaving  to  man- 
kind, as  convict  laborers,  the  work  of  "subduing"  the 
earth  and  at  the  same  time  gaining  thereby  valuable 
lessons  and  experiences. 

THE   SEVENTH  EPOCH-DAY   OF  THE  CREATIVE  WEEK. 

And  on  the  Seventh  day  God  ended  the  work  which  he  ha  J 
made;  and  he  rested  on  the  seventh  day  from  all  his  work  which 
he  had  made. 

Noting  the  upward,  progressional  sequence  of  the  six. 
days,  and  keeping  in  memory  the  fact  that  the  number 
seven  of  itself  implies  completion  and  perfection,  we 
naturally  would  expect  the  Seventh  Epoch-day  to  be 
more  marvelous  than  its  predecessors.  And  so  we  find 
it:  only  that  its  important  part  is  for  a  time — until  the 
"due  time" — shut  to  our  mental  eyes  of  understanding 
by  the  general  statement  that  God  rested  on  the  seventh 
day  from  all  his  work.  How  strange  that  he  should  rest 
the  creative  work  at  a  point  where  it  seemed  just  ready 
for  completion,  as  though  a  workman  should  prepare  all 
the  materials  for  a  structure  and  then  desist  from 
further  activities  without  accomplishing  his  original 
intentions! 

But  the  whole  matter  opens  grandly  before  us  when 
we  perceive  that  Jehovah  God  rested  his  work  of  crea- 
tion, ceased  to  prosecute  it,  because  in  his  wisdom  he 
foresaw  that  his  designs  could  best  be  executed  by 
another  means.  God  saw  best  to  permit  his  creature 
»  Adam  to  exercise  his  free  will  and  fall  under  temptation 
into  sin  and  its  legitimate  penalty,  death — including  sz 


In  the  Beginning. 


47 


long  period,  6,000  years  of  dying  and  battling,  as  a  con- 
vict, with  evil  environment.  God  saw  best  to  permit 
him  thus  as  a  convict  to  do  a  part  of  the  subduing  of  the 
earth;  that  to  bring  it  as  a  whole  toward  its  foretold 
Paradisaic  condition  would  be  profitable  to  man  vmder 
the  circumstances ;  that  it  would  be  expedient  that  man 
realize  the  principles  underlying  divine  righteousness 
and  the  exceeding  sinfulness  of  sin,  and  be  thus  prepared 
for  the  grace  to  be  brought  to  the  world  in  due  time. 

However,  one  of  the  chief  reasons  for  Jehovah's  cessa- 
tion of  the  creative  work  undoubtedly  was  that  it  might 
be  accomplished  by  another — b}^  his  Only  Begotten, — ■ 
in  a  manner  that  would  not  only  glorify  the  Son,  but 
glorify  the  Father  also,  by  displaying  the  perfections  of 
the  Divine  attributes  as  no  other  course  could  do.  This 
was  by  the  giving  of  his  Son  to  be  man's  redeemer — an 
exhibition  not  only  of  Divine  Justice,  which  could  by  no 
means  violate  the  decree  that  "the  wages  of  sin  is  death," 
but  which  simultaneously  illustrated  Divine  Love, — ■ 
compassion  for  his  fallen  creatures  to  the  extent  of  the 
death  of  his  Son  on  man's  behalf.  Divine  Wisdom  and 
Power  will  also  ultimately  be  exhibited  in  every  feature 
of  the  arrangement  when  completed. 

It  may  be  suggested  that  for  the  Father  to  desist  from 
the  perfecting  of  the  creative  plan  in  order  that  the  Son 
might  do  this  work  during  the  Millennium,  by  processes 
of  restitution,  would  be  no  different  from  the  previous 
creative  operations,  all  of  which  were  of  the  Father  and 
by  the  Son — without  whom  was  not  anything  made  that 
was  made.  But  we  answer,  No.  The  relationship  of 
the  Son  to  the  work  of  restitution  with  which  this  Sev- 
enth Epoch-Day  will  close  and  bring  terrestrial  perfec- 
tion, will  be  wholly  different  from  any  of  his  previous 
works.  In  all  the  previous  creations  the  Son  simply 
acted  for  Jehovah,  using  powers  and  energies  not  in  any 
sense  his  own ;  but  in  this  grand  work  to  come  he  will  be 
using  a  power  and  authority  that  are  his  own — which 
cost  him  34  years  of  humiliation,  culminating  in  his 
crucifixion.    By  that  transaction,  which  the  Father's 


48 


The  New  Creation. 


wisdom  and  love  planned  for  him,  he  "bought"  the 
world,  bought  Father  Adam  and  all  his  progeny,  and 
his  estate, — the  earth, — with  all  his  title  to  it  as  its  mon- 
arch "in  the  likeness  of  God."  The  Father deUghted  to 
honor  the  "First  Begotten,' '  and  therefore  planned  it  thus, 
and  rested,  or  ceased  from  creative  processes,  that  the  Son 
might  thus  honor  him  and  be  honored  by  him. 

God  rested,  not  in  the  sense  of  recuperating  from 
weariness,  but  in  the  sense  of  ceasing  to  create.  He  be- 
held the  rvdn  and  fall  of  his  noblest  earthly  creation 
through  sin,  yet  put  forth  no  power  to  stay  the  course  of 
the  death  sentence  and  started  no  restitutional  proced- 
ures. Indeed,  by  the  law  which  he  imposed,  he  pre- 
cluded any  opportvmity  for  his  exercise  of  mercy  and 
clemency  toward  Adam  and  his  race,  except  through  a 
ransomer.  The  penalty  being  death,  and  that  without 
limit, — everlasting  death,  "everlasting  destruction," — 
and  it  being  impossible  for  God  to  lie,  impossible  for  the 
Supreme  Judge  of  the  tmiverse  to  reverse  his  own 
righteotis  decree,  it  was  thus  rendered  impossible  for 
the  Creator  to  become  directly  the  restorer  of  the  race, 
or  in  any  sense  or  degree  to  continue  his  creative  work 
in  the  condemned  man  or  in  his  estate,  the  earth. 

Thus  did  Jehovah  God  manifest  his  confidence  in  his 
own  great  plan  of  the  ages,  and  in  his  Only  Begotten  Son 
to  whom  he  has  committed  its  fvdl  execution.  This  con- 
fidence of  the  Father  in  the  Son  is  used  by  the  Apostle 
as  an  illustration  of  how  otu"  faith  should  so  grasp  the 
Anointed  One  that  we  also  can  trust  every  interest  and 
concern  to  him,  as  respects  otirselves  and  our  dear 
friends  and  the  world  of  mankind  in  general:  the  Apos- 
tle's declaration  is, — "We  who  have  believed  do  enter 
into  rest.  .  .  .  He  that  is  entered  into  his  rest,  he 
also  hath  ceased  from  his  own  works,  as  God  did  from  his." 
Believers,  like  God,  have  perfect  confidence  in  Christ's 
ability  and  willingness  to  carry  out  all  of  Jehovah's  great 
projects  in  respect  to  ovlt  race,  and  therefore  resi,  not 
from  physical  weariness,  but  from  concern,  from  anxiety, 
from  any  desire  to  take  the  matter  out  of  Christ's 


In  the  Beginning. 


49 


charge,  or  to  attempt  to  secure  the  result  by  any  other 
means. 

If  our  Creator's  resting,  or  desisting  from  coming 
promptly  to  the  relief  of  his  fallen  creatures,  has  in  any 
degree  the  appearance  of  indifference  or  neglect,  it  was 
not  really  so,  but  merely  the  outworking  of  the  wisest 
and  best  means  for  man's  assistance — through  a  Media- 
tor. If  it  is  suggested  that  the  restitution  work  should 
have  commenced  sooner,  we  reply  that  the  period  of  the 
reign  of  Sin  and  Death,  6,000  years,  has  been  none  too 
long  for  the  bringing  forth  by  births  of  a  race  sufficient  in 
number  to  "fill  the  earth";  none  too  long  to  give  all  a 
lesson  in  the  "exceeding  sinfulness  of  sin "  and  the  severe 
wages  it  pays;  none  too  long  to  let  men  try  their  own 
devices  for  their  own  uplift  and  note  their  futility.  The 
coming  of  our  Lord  at  his  first  advent  to  redeem  (pur- 
chase) the  world  so  that  he  would  have  a  just,  equitable 
right  to  come  again  to  bless,  uplift  and  restore  all  who 
will  accept  his  grace,  although  it  was  more  than  4000  years 
after  the  blight  of  sin  and  death  entered,  is,  nevertheless, 
declared  in  Scripture  to  have  been  in  God's  due  time : 
"In  due  time  God  sent  forth  his  Son."  Indeed,  we  see 
that  it  wotdd  not  even  then  have  been  due  time,  except 
for  the  divine  purpose  to  caU  and  gather  and  polish  and 
make  ready  the  elect  Chiirch  to  share  with  the  Re- 
deemer in  the  great  Millennial  work  of  blessing  the  world; 
— God  for«seeing  that  it  would  reqtiire  this  entire  Gospel 
age  for  this  election,  sent  his  Son  for  the  redemptive 
work  just  long  enough  in  advance  to  accomplish  it. 

THE  PERIOD  OF  DIVINE  CESSATION,  OR  REST,  FROM  CREATIVE 
AND  ENERGIZING  ACTIVITY  IN  CONNECTION  WITH  THE 
EARTH. 

How  long  is  it  since  Jehovah  ceased,  or  rested  in,  his 
creative  work?  We  reply  that  it  is  now  a  little  more 
than  six  thousand  years.  How  long  will  his  rest,  or  ces- 
sation, continue?  We  answer  that  it  will  continue 
throughout  the  MUlennitim, — the  thousand  years  of  the 
reign  of  the  great  Mediator,  effecting  "the  restitution  of 
4-P 


The  New  Creation. 


all  thingo  which  God  hath  spoken  by  the  mouth  of  all 
his  holy  prophets  since  the  world  began."  (Acts  3 :  21.) 
Will  the  confidence  of  Jehovah  in  the  outworking 
of  his  plan,  which  led  him  thus  to  rest  it  all  in  the  care  of 
Jesus  prove  to  have  been  fully  justified? — will  the  con- 
clusion be  satisfactory?  Jehovah  God,  who  knows  the 
end  from  the  beginning,  assures  us  that  it  will,  and  that 
the  Son,  at  whose  cost  the  plan  is  being  executed,  "shall 
see  of  the  travail  of  his  soul  and  be  satisfied."  (Isa.  53: 
II.)  Yea,  all  believers  who  are  resting  by  faith  in  their 
Redeemer's  work — past  and  to  come — may  have  full 
assurance  of  faith  that  "eye  hath  not  seen  nor  ear  heard, 
neither  hath  it  entered  into  the  heart  of  man  to  conceive 
the  things  which  God  hath  in  reservation  for  those  who 
love  him,"  specially  for  the  Church;  but  also  the  lengths 
and  breadths  and  heights  and  depths  of  love  and  mercy 
and  restitutional  blessings,  for  all  those  of  the  non-elect 
world,  who  in  their  Millennial  day  of  grace  shall  heartily 
accept  the  wonderful  divine  provisions  on  the  divine 
terms. 

Six  thousand  years  past  and  one  thousand  years 
future,  seven  thousand  years  of  Jehovah's  "rest,"  will 
carry  us  to  the  time  when  the  Son's  Millennial  reign 
shall  cease  because  of  having  accomplished  its  design — 
the  restitution  of  the  willing  and  obedient  of  mankind 
to  the  divine  image,  and  the  subjugation  of  the  earth 
under  man,  as  his  estate,  his  kingdom.  Then  the  Media- 
torial throne  and  reign  having  served  their  piupose,  and 
all  corrupters  of  the  earth  having  been  destroyed,  "the 
Son  shall  deliver  up  the  Kingdom  to  God,  even  the 
Father," — ^by  deliveiing  it  to  mankind  for  whom  it  was 
originally  designed,  as  it  is  written.*  (Matt.  25:  31,  34.) 
"Then  shall  the  King  say  unto  them,  .  .  .  Come, 
ye  blessed  [approved]  of  my  Father,  inherit  the  Kingdom 
prepared  for  you  from  the  foundation  of  the  world," — 
mundane  creation. — i  Cor.  15:  25-28. 

It  is  the  length  of  this  Seventh  Epoch-Day,  so  distinctly 
marked  by  history  and  prophecy,  that  ftimishes  us  the 
*See  Vol.  I., p.  305;  Vol  V..  p.  469;  Vol.  IV.,  pp.  617,  644  645. 


In  the  Beginning. 


clue  to  the  length  of  all  the  other  epoch-days  of  the 
creative  Week.  And  the  whole  period  of  seven  times 
seven  thousand  years,  or  forty -nine  thousand  years, 
when  complete,  will  lead  up  to  and  introduce  the  great 
Fiftieth,  which  we  have  already  noted*  as  prominent  in 
the  Scriptures,  as  marking  grand  climaxes  in  the  divine 
plan;  Israel's  day  Sabbaths  culminating  in  7x7=49,  lead- 
ing to  and  introducing  the  fiftieth,  or  Pentecost,  with  its 
rest  of  faith ;  their  year  Sabbaths  7x7=49,  introducing  the 
fiftieth,  or  Jubilee,  year; the  still  larger  cycle  of  50x50, 
marking  the  Millennium  as  Earth's  great  Jubilee.  And 
now,  finally,  we  find  the  Sabbath,  or  seven-day  system,  on 
a  still  larger  scale  measuring  earth's  creation,  from  its  in- 
ception to  its  perfection,  to  be  7  times  7,000  years= 
49,000  years,  ushering  in  the  grand  epoch  when  there 
shall  be  no  more  sighing,  no  more  crying,  no  more  pain 
and  no  more  dying,  because  God's  work  of  creation 
shall  then  have  been  completed  so  far  as  this  earth  is 
concerned.  No  wonder  that  that  date  should  be  marked 
as  a  Jubilee  date! 

The  angelic  sons  of  God  "  shouted  for  joy"  (Job 
38:  7) , in  the  dawn  of  earth's  creative  week,  and  after 
witnessing  step  after  step  in  the  development,  finally 
saw  man,  its  king,  made  in  the  divine  image.  Then  came 
the  fall  b}''  disobedience  into  sin  and  death,  and  the 
frightful  experiences  of  fallen  angels  who  kept  not  their 
primary  estate,  and  man's  selfish  and  bloody  history 
under  the  reign  of  Sin  and  Death.  Then  successively 
follow  the  redemption,  the  selection  of  the  Anointed  One 
(head  and  body)  through  sacrifice,  and  the  establishment 
of  the  Messianic  Kingdom  with  its  wonderfvd  restitution 
of  all  things  spoken  by  God  through  the  mouth  of  all  his 
holy  prophets  since  the  world  began.  No  wonder  indeed 
that  there  should  be  a  Jubilation  in  heaven  and  in  earth 
when  all  of  Jehovah's  intelligent  creatures  shall  thus 
behold  the  lengths,  heights  and  breadths  and  depths, 
not  only  of  God's  Love,  but  also  of  his  Justice  and 
Wisdom  and  Power. 


*See  Volume  II.,  Chap.  vi. 


The  New  Creation. 


Svtrely  the  New  Song  can  then  be  sung  by  all  of  God's 
creatures,  both  in  heaven  and  in  earth ;  saying, — 

"Great  and  marvelous  are  thy  works.  Lord  God,  Almighty/ 

Just  and  true  are  thy  ways,  thou  King  of  the  ages! 

Who  shall  not  reverence  thee,  O  Lord,  and  glorify  thy  name? 

For  thou  only  art  bountiful. 
For  all  peoples  shall  come  and  worship  before  thee. 

Because  thy  righteous  doings  are  made  manifest." 

—Rev.  15:  3,  4. 
"Thus  saith  the  Lord  that  created  the  heavens:  God  himself , 
that  formed  the  earth  and  made  it  ;  he  hath  established  it.  He 
created  it  not  in  vain,  he  formed  it  to  be  inhabited." — Isa.  45:18. 

'  'And  every  creature  which  is  in  heaven  and  on  earth  . 
and  such  as  are  in  the  sea    .    .    .    heard  I  saying,  'Blessing 
and  honor  and  glory  and  power  be  unto  him  that  sitteth  upon 
the  throne  and  unto  the  Lamb,  forever  and  forever." — Rev.  5:13. 

Since  writing  the  foregoing  we  find  the  following  on 
the  subject  from  the  pen  of  Prof.  G.  Frederick  Wright, 
D.D.,  LL.D.,  under  date  Nov.  19th,  1902,  on  the  Genesis 
account  of  creation. 

THE  GENESIS  RECORD. 

'  'The  first  chapter  of  Genesis,  which  treats  of  the  creation 
of  the  world,  is  a  most  remarkable  document.  It  is  remark- 
able as  much  for  the  skill  with  which  it  avoids  possible  con- 
flict with  scientific  discovery  as  for  its  effectiveness  from  a 
literary  point  of  view.  Measured  by  the  influence  it  has  had, 
there  is  scarcely  any  other  piece  of  literatiu-e  that  can  be  com- 
pared with  it.  Its  evident  object  is  to  discredit  polytheism 
and  to  emphasize  the  unity  of  the  Godhead.  This  it  does  by 
denying  a  plvuality  of  gods,  both  in  general  and  in  detail,  and 
by  affirming  that  it  is  the  one  eternal  God  of  Israel  who  has 
made  the  heavens  and  the  earth  and  all  the  objects  in  it 
which  idolators  are  in  the  habit  of  worshiping. 

"The  sublimity  of  this  chapter  is  seen  in  the  fact  that  every- 
where apart  from  the  influence  of  it  polytheism  and  idolatry 
prevail.  The  unity  of  God  and  his  worship  as  the  sole  Creator 
of  all  things  are  maintained  only  by  those  nations  which  have 
accepted  this  chapter  as  a  true  and  divine  revelation. 

COMPATIBLE  WITH  SCIENCE. 

"At  the  same  time  the  advancement  of  science  has  served 
rather  to  enhance  than  to  detract  from  our  admiration  of  this 
remarkable  portion  of  the  grand  book  of  divine  revelation 
Within  its  ample  folds  there  is  opportunity  for  every  real  dis- 
covery of  science  to  find  shelter.  With  such  remarkable 
wisdom  has  the  language  of  this  chapter  been  chosen  to  avoid 


In  the  Beginning. 


53 


conflict  with  modem  science  that  so  g^eat  a  geologist  as  Prof. 
J.  D.  Dana  of  Yale  College  asserted  with  great  emphasis  that 
it  was  impossible  to  account  for  it  except  on  the  theory  of 
divine  inspiration. 

"In  the  opening  verse  it  shuts  off  controversy  concerning  the 
age  of  the  earth,  and  indeed  of  the  solar  system,  by  the  simple 
statement  that  the  heaven  and  the  earth  were  created  in  the 
'beginning, '  without  any  assertion  how  long  ago  that  begin- 
ning was.  But  that  the  solar  system  had  a  beginning  is 
proved  by  modem  science  with  such  clearness  that  the  boldest 
evolutionist  cannot'gainsay  it.  The  modem  doctrine  of  the 
conservation  of  energy  proves  that  the  present  order  of 
things  has  not  always  existed.  The  sun  is  cooling  off.  Its 
heat  is  rapidly  radiating  and  wasting  itself  in  empty  space. 
In  short,  the  solar  system  is  rtmning  down,  and  it  is  as  clear  as 
noonday  that  the  process  cannot  have  been  going  on  forever. 
Even  the  nebular  hypothesis  impUes  a  beginning,  and  no  wit 
of  man  ever  devised  a  better  statement  of  that  fact  than  is 
foimd  in  the  opening  verse  of  the  Bible. 

CREATION  WAS  GRADUAL. 

_  "This  whole  first  chapter  of  Genesis  is  based  upon  the  prin- 
ciple of  progress  in  this  method  of  creation.  The  universe 
was  not  brought  into  existence  instantaneously.  It  was  not 
complete  at  the  outset.  In  the  beginning  we  have  merely  the 
hysical  forces  out  of  which  the  grand  stmcttu^e  is  to  be  made 
y  a  gradually  unfolding,  or  if  one  prefers  to  say  so,  an  'evo- 
lutionary' process.*  This  is  equally  true  whatever  view  one 
may  take  of  the  word  'day'  (Hebrew  'yom').  Why  shotdd  an 
Almighty  Creator  need  six  days ,  even  if  only  twenty- foirr  hours 
long,  to  create  the  world  in?  The  answer  is  that  the  Creator 
not  only  possesses  almighty  power,  but  has  infinite  wisdom, 
and  has  seen  fit  to  choose  a  method  of  creation  which  involves 
first  the  blade,  then  the  ear,  then  the  fxill  com  in  the  ear.' 

"That  there  is  a  divine  plan  of  evolution,*  appears  on  the 
face  of  this  whole  chapter.  The  creation  is  begvm  by  bring- 
ing into  existence  the  simplest  forms  of  matter,  and  continued 
by  imposing  upon  them  those  activities  of  force  and  energy 
which  produce  light.  This  is  followed  by  the  segregation  of 
the  matter  which  forms  the  earth,  and  the  separation  of  land 
from  water,  and  of  the  water  upon  the  earth  from  that  which 
is  held  in  suspension  in  the  air.  If  anyone  wishes  to  carp 
over  the  word  'firmament,'  and  insists  upon  its  bald  literal 
meaning,  he  is  forbidden  to  do  so  by  the  subsequent  state- 

*As  already  indicated,  it  5s  only  in  respect  to  man's  cre- 
ation that  the  Evolution  theory  conflicts  with  the  Bible : — and 
only  to  attack  this  point  does  that  theory  exist  or  find 
advocates 


54 


The  New  Creation.^ 


ment  (Gen.  1:  20)  that  the  birds  are  made  to  fly  above  the 
earth  in  the  open  firmament  of  heaven.  The  medium  which 
held  up  the  water  in  the  clouds  was  one  through  which  the 
birds  could  fly. 

CREATION  OF  VEGETATION. 

"At  the  third  stage  the  land  was  covered  with  vegetation ^ 
which  is  the  simplest  form  of  life,  but  which,  when  once  intro- 
duced, carries  with  it  the  whole  developing  series  of  vegetable 
products.  So  comprehensive  is  the  language  in  which  the 
creation  of  plants  is  announced  that  it  leaves  ample  room  for 
the  theory  of  spontaneous  generation,  which  is  yet  one  of  the 
mooted  questions  in  biology.  In  the  light  of  tliis  how  re- 
markable are  the  words  'and  God  said.  Let  the  earth  bring 
forth  grass;    .    .    .    and  the  earth  brought  forth  grass.' 

"The  same  remarkable  form  of  expression  occurs  in  intro- 
ducing the  fifth  day  of  progress,  where  we  read  (Gen.  1 :  20) : 
'And  God  said,  Let  the  waters  bring  forth  abundantly  the 
moving  creature  that  hath  life.'  .  .  .  And  again,  intro- 
ducing the  sixth  day's  work  the  same  phrase  is  used  (Gen.  1 : 
24)  'Let  the  earth  bring  forth  the  living  creature  after  his 
kind.*  ...  If  one  should  insist  on  interpreting  this  lan- 
guage according  to  the  mere  letter  he  would  have  what 
neither  science  nor  theology  would  accept. 

A  SPECIAL  CREATOR. 

"When  it  comes  to  the  creation  of  man  a  very  different  ex- 
pression is  used.  It  is  said  that  God  made  man  in  his  own 
image  and  breathed  into  him  the  breath  of  life.  How  much 
this  may  signify  with  reference  to  the  mode  of  man's  cre- 
ation it  is  not  necessary  to  consider  at  this  point.  But  the 
expression  fitly  corresponds  to  the  exalted  dignity  which 
belong^  to  man  when  compared  to  the  rest  of  the  animal  cre- 
ation. The  most  noteworthy  characteristics  of  man  are 
brought  to  light  both  in  this  and  in  the  subsequent  account 
of  the  beginning  of  his  career.  Not  only  is  man  said  to  be 
made  in  the  image  of  God,  but  he  is  fitted  to  rule  over  the 
beasts  of  the  field  and  has  the  gift  of  language,  through 
which  he  can  bestow  names  upon  them.  Furthermore,  he  is 
a  being  free  of  will,  who  knows  the  difference  between  right 
and  wrong — in  short,  is  in  possession  of  a  moral  nature 
which  places  him  in  a  cla.ss  by  himself. 

"That  so  many  things  should  have  been  told  us  about  the 
creation,  with  nothing  which  is  absurd  and  fantastic,  and  so 
little  which  creates  any  difficulty  in  harmonizing  it  with 
modern  science,  is  the  clearest  evidence  which  we  can  have 
that  it  was  given  by  divine  in.spiration.  Not  even  Milton, 
with  all  his  learning  and  with  the  advantage  of  this  account 
before  him,  could  curb  his  imagination  sufficiently  to  keep 


In  the  Beginning. 


55 


from  making  a  travesty  of  his  whole  conception  of  the  cre- 
ation of  the  animal  kingdom.  What  but  the  hand  of  inspira- 
tion could  have  so  curbed  and  guided  the  writer  of  the  first 
chapter  of  Genesis? 

MAN  CREATED,  NOT  EVOLUTED. 

"There  is  a  vast  difference  between  the  size  and  develop- 
ment in  the  brain  in  man  and  that  in  the  lower  members  of 
the  order  'primates.' 

' '  Physiologically  and  psychologicalljr  man  differs  even  more 
widely  from  the  lower  members  of  his  order.  He  has  the 
power  of  grammatical  speech.  He  can  arrange  his  thoughts  in 
sentences,  which  can  be  represented  by  arbitrary  marks  on 
paper  or  some  other  substance.  Man  has  an  ear  for  harmony 
in  music,  which  no  animal  has.  This  involves  a  delicacy  of 
structure  in  the  organs  of  hearing  of  a  most  marvelous  char- 
acter. Among  his  mental  quaUties,  that  of  scientific  or  in- 
ductive reasoning  is  most  remarkable  when  contrasted  with 
the  mental  capacities  of  the  animal  creation. 

"In  his  great  work  on 'Mental  Evolution,'  Romanes  thinks 
he  finds  in  the  lower  animals  all  the  rudiments  of  man's 
mental  capacity,  but  they  are  so  clearly  rudimental  that  they 
leave  the  gap  between  man  and  the  animal  nearly  as  great  as 
ever.  By  collecting  all  the  manifestations  of  intelligence 
in  animals  he  finds  that  they  all  together  manifest  a?  much 
intelligence  as  a  child  does  when  it  is  15  months  old. 
But  this  intelligence  is  not  in  any  single  species,  one  species 
being  advanced  to  that  degree  in  one  line,  and  another, 
in  another.    .    .  . 

REASON  VERSUS  INSTINCT. 

"Keen  as  the  dog's  sense  of  smell  may  be,  it  is  of  no  help  in 
teaching  him  geology.  Nor  is  the  eagle's  acuteness  of  vision 
of  any  assistance  to  him  in  studying  astronomy.  In  vain 
would  one  conduct  a  dog  over  the  world  to  learn  the  extent 
of  the  ice  cap  during  the  glacial  period,  for  he  has  no  powers 
of  thought  through  which  he  could  connect  the  boulders  in 
the  United  States  with  their  parent  ledges  in  Canada,  or  the 
scratched  stones  on  the  plains  of  Rtissia  with  the  Scandi- 
navian moimtains  from  whose  ledges  they  were  wrenched  by 
the  moving  ice.  Such  inferences  are  entirely  beyond  canine 
capacity.    .    ,  . 

CAPACITY  FOR  RELIGION. 

"In  nothing  does  this  superiority  of  the  human  mind  appear 
more  striking  than  in  its  capacity  to  gain  religious  ideas 
through  literature.  There  are,  indeed,  wonderftd  exhibitions 
of  learned  pigs,  which,  by  some  process,  can  be  taught  to 
select  a  few  letters  on  blocks  so  as  to  spell  out  some  simple 
words.    But  no  animal  can  be  taught  to  talk  intelligibly.  To 


56 


The  New  Creation. 


this  statement  the  parrot  even  is  not  an  exception,  since  its 
words  are  merely  a  repetition  of  soimds  unintelligible  even  to 
himself.  Much  less  can  an  animal  be  taught  to  read  or  to 
listen  intelligently  to  an  oration  or  a  sermon. 

"On  theotherhand,  the  Bible,  which  is  a  book  of  the  most 
varied  literature,  containing  the  highest  flights  of  poetry  and 
eloquence  ever  written,  and  presenting  the  subhmest  concep- 
tions of  God  and  the  future  life  that  have  ever  been  enter- 
tained, has  been  translated  into  almost  every  language  under 
heaven,  and  has  fotmd  in  those  languages  the  appropriate 
figures  of  speech  through  which  effectively  to  present  its 
ideas.    .    .  . 

"It  is  thus,  when  viewed  from  the  highest  intellectual  point 
of  view,  that  man's  imiqueness  in  the  animal  creation  is  best 
seen.  Intellectually,  he  stands  by  himself.  The  scientific 
name  for  the  genus  to  which  man  belongs  is  'homo,'  but  the 
species  is  'homo  sapiens,'  that  is,  a  human  frame  with 
human  wisdom  attached.    .    .  . 

"Alfred  Russell  Wallace,  who  independently  discovered  the 
principle  of  natural  selection  and  published  it  at  the  same 
time  with  Darwin,  instanced  various  physical  peculiarities 
in  man  which  could  not  have  originated  by  natural  selection 
alone,  but  which  irresistibly  pointed  to  the  agency  of  a  supe- 
rior directing  power. 

CLOTHES  AND  TOOLS. 

' '  Among  these  he  cites  the  absence  in  man  of  any  natural  pro- 
tective covering.  Man  alone  of  all  animals  wears  clothes. 
He  weaves  the  fibers  of  plants  into  a  blanket  or  deprives  other 
animals  of  their  skins,  and  uses  them  to  throw  over  his  own 
naked  back  as  a  shelter  from  the  inclemency  of  the  weather. 
The  birds  have  feathers,  sheep  have  a  fleece,  other  animals 
have  fur  admirably  adapted  for  their  protection.  Man  alone 
is  without  such  protection,  except  as  he  obtains  it  by  the  use 
of  his  own  intelligence.  Until  we  pause  to  think  of  it,  we 
scarcely  reahze  how  much  intelligence  is  involved  in  man's 
efforts  to  secure  clothing.  Even  in  so  simple  a  matter  as  that 
of  securing  the  skin  of  another  animal  for  a  robe,  he  is  com- 
pelled as  a  preliminary  to  be  the  inventor  of  tools.  No 
animal  was  ever  yet  skiimed  without  the  use  of  some  sort  of 
a  knife. 

"This  brings  us  to  another  good  definition  of  man,  as  a  tool- 
using  animal.  The  nearest  approach  to  the  use  of  tools  by 
animals  is  fovmd  in  the  elephant  aad  the  monkey.  An  ele- 
phant has  been  known  to  seize  a  brush  with  his  trunk  and  by 
thus  lengthening  it  enabling  himself  to  brush  objects  off  from 
otherwise  inaccessible  portions  of  his  body.  A  monkey  has 
been  known  to  use  a  stick  in  prying  open  a  door.  But  no 
animal  has  ever  been  known  to  fashion  a  tool ;  whereas  there 


In  the  Beginning. 


57 


IS  no  tribe  of  men  so  low  in  intelligence  that  it  does  not  fashion 
most  curious  and  complicated  tools. 

' '  The  canoes  of  the  lowest  races  are  most  ingeniously  formed , 
and  most  perfectly  adapted  to  their  needs.  The  chipped 
flint  implement  involves  the  cherishing  of  a  far-sighted  de- 
sign and  the  exercise  of  great  skill  in  carving  it  out.  The 
ingenious  methods  by  which  savage  nations  secure  fire  at 
will,  by  friction,  would  do  credit  to  civilized  man ;  while  the  use 
of  the  bow  and  sling  and  of  the  boomerang  shows  inventive 
capacity  of  a  very  high  order  with  which  the  animal  creation 
has  nothing  to  compare. 

CAPACITY  FOR  MUSIC. 

"Wallace  fxirthermore  adduces  the  human  voice  as  a  devel- 
opment far  in  excess  of  anything  that  can  be  produced  by 
natural  selection.  Monkeys  have  no  music  in  their  sovds  and 
no  capacity  for  music  in  their  vocal  organs;  whereas  even  the 
lowest  races  of  man  have  both.  The  "folk-songs"  are  the 
great  source  to  which  our  leading  musical  composers  go  for 
their  themes.  The  late  Theodore  F.  Seward,  in  commenting 
upon  the  negro  plantation  songs  which  he  transcribed,  says 
that  in  their  harmony  and  progression  they  all  conform  to 
the  scientific  rules  of  musical  composition.  However  much 
of  advantage  this  musical  capacity  may  be  to  fully  developed 
man,  we  cannot  conceive  of  its  having  been  any  advantage  to 
an  animal  in  the  low  stage  of  development  in  which  we  find 
the  ape.  The  musical  voice  that  attracts  the  ape  has  only 
the  faintest  resemblance  to  that  which  is  attractive  to  either 
man  or  woman. 

"Again,  the  size  of  the  human  brain  is  out  of  all  proportion 
to  the  mental  needs  of  the  highest  animal  creation  below  man, 
and  without  man's  intelligence  wovild  be  an  incimibrance 
rather  than  a  help.  The  two,  therefore,  must  have  sprung 
into  existence  simultaneously  in  order  to  have  presented  an 
advantage  which  natural  selection  could  seize  hold  of  and 
preserve  and  develop.    .    .  . 

"  It  is  difficult  to  see  how  it  could  have  been  an  advantage  to 
an  ape  to  have  the  thvimb  of  his  hind  hmb  turn  into  a  big  toe 
which  can  no  longer  be  used  for  grasping  things,  but  is  useful 
only  as  he  walks  in  an  upright  position.  It  is  difficult  to  see 
what  advantage  could  come  to  an  ape  in  having  his  forelimbs 
shortened,  as  they  wotild  have  to  be  if  they  were  transformed 
into  the  arms  of  a  man.  It  is  difficult  also  to  see  how  it 
should  have  been  of  any  advantage  to  an  ape  to  experience 
those  changes  in  the  adjustment  of  the  hip  bone  and  of  the 
neck  which  would  prevent  his  walking  at  all  on  all  fours,  and 
limit  him  to  walking  on  two  legs  and  in  an  upright  position. 

' '  In  all  these  respects  the  difficvtlty  in  our  understanding  the 
origin  of  man  from  natural  selection  is  increased  if  we  are  com- 


58 


The  New  Creation. 


pelled  to  suppose  that  it  was  a  very  gradual  process,  and  that 
these  changes  leading  on  to  the  perfection  of  the  human 
organization  began  in  an  imperceptible,  or  almost  impercep- 
tible, degree;  for  such  incipient  changes  coiild  have  been  of  no 
advantage.  To  be  of  advantage  they  must  have  been  con- 
siderable, and  the  mental  and  physical  changes  must  have 
been  correlated  in  accordance  with  some  law  of  pre-estab- 
lished harmony. 

The  mystery  of  the  origin  of  man  has  not  been  in  the  least 
degree  diminished  by  the  Darwinian  hypothesis,  or  by  any 
light  which  evolutionary  theories  have  thrown  upon  it.  It  is 
acknowledged  by  all  that  geologically,  he  is  the  most  recent 
of  the  species  which  have  been  added  to  the  population  of  the 
earth;  while  mentally,  he  towers  so  far  above  the  lower 
animals  that  heisfor  that  very  reason,  if  for  no  other,  classified 
by  himself.  The  mystery  is  how  he  came  into  possession  of 
this  high  degree  of  mental  power  with  a  bodily  frame  and  a 
physiological  constitution  so  completely  adapted  to  its  exer- 
cise. Those  who  say  that  it  was  exhaled  in  some  way  from 
the  lower  orders  of  intellectual  beings,  will  encoimter  phil- 
osophical difficulties  tenfold  greater  than  do  those  who  accept 
the  simple  statement  of  the  Bible,  that  his  soul  is  the  divine 
inbreathing, — the  very  image  of  God." 

"Deep in  unfathomable  mines 
Of  never- failing  skill, 
He  treasures  up  his  bright  designs. 
And  works  his  sovereign  will. 

"His  purposes  will  ripen  fast, 
Unfolding  every  hour. 
The  bud  may  have  a  bitter  taste, 
But  sweet  will  be  the  flower. 

"Blind  unbelief  is  sure  to  err. 
And  scan  his  work  in  vain. 
God  is  his  own  interpreter, 
And  he  will  make  it  plain." 


STUDY  II. 


THE  NEW  CREATION. 

Tax  Nbw  Creation  Sbparate  and  Distinct  prom  all  Others.— 
Why  Chosen  from  Amongst  thb  Human  Creation  Rather 
Than  from  Others. — Thb  Object  of  Its  Election. — Present 
AND  Future  Missions. — How  Begottbn  and  Born  to  the  New 
Nature. — The  Close  Relationship  of  All  Its  Members  with 
Bach  Other  and  with  Their  Captain,  Head  and  Bridegroom  — 
Development  and  Tests  of  Membership. — The  Sixth,  or  spir- 
itual, Sense  of  the  New  Creation  for  the  Discernment  or 
Spiritual  Things. — By  What  Name  Should  the  New  Creation 
BE  Known,  in  Order  to  be  loyal  to  the  Head  and  to  Separatb 
FROM  None  of  the  Brethren  7 

THE  Church  of  the  Gospel  Age  is  frequently  spoken 
of  in  the  Scriptures  as  a  New  Creation — its  ulti- 
mate members,  the  overcomers,  being  specifically 
mentioned  as  "New  Creatures"  in  Christ  Jesus.  (2  Cor. 
5:17.)  Unfortunately,  however,  it  has  become  customary 
with  fully  consecrated  Christians,  as  well  as  with  others, 
to  read  the  words  of  divine  inspiration  in  a  mazy,  hazy 
manner,  which  fails  to  give  to  its  utterances  their  real  im- 
port, and  deprives  the  reader  of  much  of  the  blessing  and 
comfort  and  instruction  which  might  be  his  if  he  but 
pursued  a  more  reasonable  coiurse  and  were  more  thor- 
oughly filled  with  the  spirit  of  discipleship — with  a 
desire  to  comprehend  the  divine  revelation.  The  diffi- 
culty in  large  measure  appears  to  be  that  ordinary 
readers  of  the  Word  do  not  expect  to  be  taught  by  it.  but 
read  it  rather  in  a  perfimctory  manner  as  a  duty,  or  as  a 
rest:  and  when  they  desire  information  respecting  the 
divine  plan  they  go  to  commentaries  and  catechisms. 
These  and  living  teachers  should  be  helping  hands  to 
gmde  Zion's  pilgrims  to  a  clearer  knowledge  of  the  divme 

59 


6o 


The  New  Creation 


character  and  plan ;  but,  tinfortunately,  they  often  are  the 
reverse.  Frequently  they  becloud  and  perplex  the  judg- 
ment and  misconstrue  the  divine  Word,  and  those  who 
trust  in  them  are  led  away  from  the  light  rather  than  to- 
ward it. 

This  misleading  is  not  intentional,  for  both  teachers 
and  authors,  we  should  suppose,  set  forth  to  their  readers 
the  best  they  possess.  The  fountain  head  of  the  trouble 
is  a  long  way  off.  Nearly  1800  years  ago,  when  the  apos- 
tles "fell  asleep,"  the  enemy,  Satan,  got  a  free  hand  in 
the  Church,  the  Lord's  wheat  field;  and  as  our  Lord's 
parable  prophesied,  he  sowed  the  tares  of  error  xmstint- 
ingly.  (Matt.  13:  24,  36-43.)  Those  errors  more  or 
less  twisted  and  distorted  every  truth  of  the  divine  reve- 
lation, with  the  restilt  that  before  the  fourth  century  had 
dawned  the  Lord's  wheat-field  had  practically  become  a 
tare-field  with  only  a  proportionately  small  minority  of 
true  wheat  in  it.  The  darkness  of  error  more  and  more 
settled  down  upon  the  Church,  and  for  ten  centuries  the 
"  Mystery  of  Iniquity  "  prevailed,  and  gross  darkness  cov- 
ered the  people.  Those  ten  centuries  are  to-day  denom- 
inated the  "  dark  ages  "  by  a  large  proportion  of  the  most 
intelligent  people  of  the  "Christian  world,"  and  we  are  to 
remember  that  it  was  in  the  midst  of  this  gross  darkness 
that  the  Reformation  Movement  had  its  start.  The 
light  of  the  Reformers  began  to  shine  amidst  the  dark- 
ness, and,  thank  God,  it  has  been  growing  brighter  and 
brighter  ever  since  I  We  can  not  wonder,  however,  that 
the  Reformers  themselves,  educated  in  that  gjoss  dark- 
ness, were  more  or  less  contaminated  with  it,  and  that 
they  did  not  instantly  succeed  in  purging  themselves  of 
its  defiling  errors:  rather  we  would  have  considered  it 
nothing  short  of  a  miracle  had  they  slipped  from  the 
gross  darkness  into  the  full,  clear  light  of  the  divine  char- 
acter and  plan. 

The  difficulty  amongst  the  followers  of  the  Reformers 
in  the  past  three  centuries  has  been  that  the}'  have  con- 
sidered it  meritorious  to  accept  the  creeds  formulated  in 
that  reformation  period,  and  have  gloried  in  them,  and 


The  New  Creation. 


6i 


have  considered  unorthodox  any  further  progress  toward 
the  Hght.  On  the  contrary,  they  and  we,  while  honoring 
the  Reformers  and  rejoicing  in  their  fidelity,  should  re- 
member that  they  were  not  the  lights  of  the  Chtirch,  that 
they  were  not  given  to  the  Chtu-ch  to  be  her  gtudes,  and 
were  but  helpers  at  the  very  most.  The  divinely  appointed 
guides  were,  first  of  all,  our  Lord;  and,  secondly,  his  in- 
spired and  kept  and  guided  apostles;  and,  thirdly,  God's 
holy  men  of  old,  who  spake  and  wrote  as  they  were  moved 
by  the  Holy  Spirit,  for  otir  admonition.  It  was  because 
the  Reformers  were  granted  by  the  Lord  a  glimpse  of 
true  light  that  they  were  enabled  to  discern  partially 
how  gross  was  the  darkne;:"  which  surrounded  them,  and 
to  make  the  heroic  effort  which  they  did  make  to 
escape  from  it  and  to  get  again  into  the  light  of  the 
knowledge  of  God,  which  shines  in  the  face  of  Jesus  Christ 
our  Lord,  and  which,  through  his  words  and  the  words  of 
the  apostles,  is  given  us  to  be  a  lamp  to  our  feet  and  a 
lantern  to  our  footsteps,  causing  the  path  of  the  just  to 
shine  "more  and  more  unto  the  perfect  day."  Whoever 
now  would  be  a  follower  of  the  Lord  and  a  follower  of  the 
light,  should  take  heed  that,  whUe  not  ignoring  human 
instrumentalities  and  their  ministries,  orally  and  through 
the  printed  page,  they  should  accept  from  these  only  such 
assistance  as  will  aid  them  in  appreciating  the  inspired 
message  recorded  in  the  Scriptxires:  "If  they  speak  not 
according  to  this  Word,  it  is  because  they  have  no  light 
in  them." 

In  previous  studies  we  have  seen  that  our  Lord  Jesus, 
long  before  he  became  "  the  man  Christ  Jesus,"  was  "the 
beginning  of  the  creation  of  God";  we  have  seen  a  pro- 
gressive development  among  God's  creations  accom- 
plished by  and  through  the  Beloved  Son, — cherubim, 
seraphim,  angels,  the  various  orders  of  spirit  beings,  re- 
specting whom  little  has  been  revealed  to  us.  We  have 
just  closed  an  examination  of  the  earthly  creation  and, 
through  the  light  of  divine  revelation,  have  seen  how 
grand  is  to  be  its  consummation  during  the  "  times  of  res- 
v.turion  of  all  things  spoken."    But  the  Scriptures  intro- 


6i 


Tlie  New  Creation. 


duce  to  us  the  New  Creation,  now  under  consideration, 
as  entirely  separate  and  distinct  from  the  angeHc  orders 
and  from  man.  The  Heavenly  Father  was  pleased  with 
every  featiire  of  his  work,  for  "all  his  work  is  perfect, " 
and  each  class,  or  order,  is  perfect  in  itself,  or  will  be  by  the 
time  the  great  Jubilee,  referred  to  in  a  previous  chapter, 
shall  be  introduced.  The  creation  of  these  various 
orders,  then,  is  not  to  be  understood  as  signifying  a  dissat- 
isfaction on  the  part  of  the  Creator,  and  an  attempt  to 
make  something  better  or  more  satisfactory,  but  rather 
we  are  to  see  in  this  an  illustration  of  the  ' '  much  diversi- 
fied wisdom  of  God."  The  variety  which  we  see  in 
natvire  in  the  flowers,  the  grasses,  the  trees,  and  amongst 
the  animals,  illustrates  this, — each  is  perfect  in  its  own 
kind  and  plane.  It  was  not  dissatisfaction  with  the  rose 
that  led  to  the  production  of  the  pink  or  the  pansy,  but 
the  varieties  in  form  and  beauty  and  in  odor  give  us  a 
glimpse  of  the  lengths  and  breadths  and  heights  and 
depths  of  the  divine  mind; — diversity  in  harrnony; 
beauty  and  perfection  expressed  in  various  forms  and 
patterns  and  colors.  So,  too,  it  is  with  the  intelligent 
creations — sons  of  God  on  various  planes  of  being. 

From  this  standpoint  we  perceive  that,  however  many 
creations  God  shall  bring  forth,  there  will  be  no  room  for 
jealousies  between  them,  because  each  being  perfect  in 
its  own  plane  and  sphere  will  be  satisfied  to  the  full  with 
its  own  condition,  and  will  really  prefer  that  to  any  other ; 
— just  as  a  fish  is  better  satisfied  to  be  a  fish  than  to  be  a 
bird,  and,  vice  versa,  the  bird  is  best  satisfied  with  its 
nature:  so  mankind,  when  restored  to  human  perfection 
under  Edenic  conditions,  will  be  absolutely  satisfied  with 
those  conditions,  so  that  they  will  not  covet  to  be  angels 
of  any  grade  or  station,  nor  will  they  covet  the  highest 
nature  of  all  granted  to  the  new  creation;  namely,  "the 
divine  nature."  (2  Pet.  1:4.)  Neither  will  the  angels 
covet  the  nature  and  conditions  of  the  cherubim  and 
seraphim  or  man — nor  yet  of  the  divine  nature.  All  will 
ultimately  understand  that  the  divine  nature  is  the 
highest  of  all ;  that  it  has  qualities  and  conditions  which 


The  New  Creation. 


63 


outrank  those  of  all  other  natures ;  yet  under  the  divine 
arrangement  each  nature  will  be  so  thoroughly  in  accord 
with  its  own  conditions  and  environments  and  perfection 
that  each  will  have  satisfaction  in  his  own  state. 

When  Jehovah  God  purposed  the  New  Creation — par- 
takers of  the  divine  nature  (2  Pet.  i:  4) — partakers  of 
his  own  "glor\',  honor  and  immortality"  (Rom.  2:  7) — 
he  determined  that  none  could  be  created  to  so  high  a 
station  and  tlten  be  given  a  trial;  but  that,  on  the  con- 
trary,  whoever  should  be  constituted  members  of  this  New 
Creation  must  have  their  trial  first,  and  must  prove  their 
loyalty  to  their  Creator  and  to  the  principles  of  his  right- 
eous government  most  absolutely  before  they  could  be 
exalted  to  this  high  estate — to  this  New  Creation  of  the 
divine  nature.  We  have  just  seen  how  man's  trial  and 
testing  as  to  worthiness  of  life  eternal  has  been  arranged 
for; — the  original  human  perfection  in  which  he  was 
created;  his  fall;  his  redemption;  and  the  recovery  and 
restitution  of  all  of  his  race  found  worthy.  We  have 
just  seen,  too,  that  the  angels  were  created  in  the  holiness 
and  perfection  of  their  nature  and  were  subsequently 
tried  and  tested ;  but  it  is  evident  that  a  similar  procedure 
in  connection  with  the  New  Creatures  of  the  divine 
nature  (namely,  their  creation  to  the  perfection  of  this 
nature  and  their  subsequent  trial)  would  not  do.  Why? 
Because  a  most  important  element  of  the  divine  nature  is 
immortality,  and  when  we  come  to  understand  that  this 
word  signifies  a  death-proof  condition,*  we  can  readily 
see  that  to  have  created  any  beings  on  the  divine  plane, 
immortal,  death-proof,  and  then  subsequently  to  have 
tried,  tested  them,  would  have  meant  that  had  any  failed 
to  come  up  to  the  required  standard  of  absolute  loyalty 
to  God,  they  would  have  been  immortal  transgressors 
who  could  not  have  been  destroyed,  and  whose  continued 
existence  throughout  eternity  as  transgressors,  as  sin- 
ners, would  have  been  so  many  blemishes,  so  many  blots 
upon  the  fair  creation  of  the  universe,  as  God  intends  it 
eventually  shall  be.    We  perceive  then  the  deep  wisdom 


*See  Vol.  v..  p.  407. 


64 


The  New  Creation. 


of  the  plan  which  God  has  adopted  in  respect  to  this  most 
highly  favored  class  of  all  his  creattires — in  testing  them 
severely,  crucially,  while  still  they  are  mortals,  members 
of  another  creation  of  die-able  nature. 

If  in  mind  we  place  ourselves  with  the  great  Creator,  as 
his  intimate  friends,  and  imagine  the  philosophy  of  tha 
divine  arrangement  for  this  New  Creation,  we  can  fancy 
Jehovah  God  musing  with  himself  respecting  this  New 
Creation  thus:  To  what  class,  of  the  sons  of  God  shall  I 
proffer  this  distinguished  privilege  of  being  transformed 
to  this  supreme  order,  or  class  of  my  creatures?  Each 
order  is  already  in  my  image, — man,  angels,  cherubim, 
seraphim  and  the  archangel; — all  will  be  supremely 
happy,  each  in  his  own  perfection  and  estate,  when  my 
plan  has  reached  its  ctdmrnation  and  the  testings  are  all 
ended, — but  to  which  of  them  shall  I  offer  this  grandest 
of  blessings  and  opportimities — of  becoming  "partakers 
of  the  divine  nature?"  Naturally  the  First  Begotten 
would  come  promptly  to  the  Father's  mind  as  the  one 
who  was  already  the  highest,  the  chiefest  of  all  myriads, 
already  next  to  himself ;  the  god,  the  mighty  one  through 
whom  he  had  created  all  things,  and  who,  in  every  par- 
ticular, had  shown  his  fidelity  and  loyalty  to  his  Father 
and  Creator.  To  him  first,  therefore,  would  be  granted 
the  opportunity  of  attaining  to  the  divine  natiire  and  its 
glory,  honor  and  immortality.  "  It  pleased  the  Father 
that  in  him  shotdd  all  fulness  dwell" — "that  in  all 
things  he  might  have  the  preeminence."  (Col.  i:  i8, 
19.)  He  already  had  preeminence  above  all  others, 
and  having  used  it  faithfully,  he  was  naturally  first  in 
the  order  of  advancement  to  whatever  higher  honors  and 
dignities  the  Father  had  to  give.  To  him  that  hath 
shall  be  given,  and  he  shall  have  more  abundance :  faith- 
fulness shall  have  its  reward  even  though  this  shall  mean 
that  the  faithful  one  must  be  subjected  to  trials,  expe 
riences  and  disciplines  of  the  most  crucial  kind.  Even 
though  a  son,  a  most  loyal  son,  a  most  devoted  son,  he 
could  not  be  granted  a  share  in  this  divine  nature  unless, 
first  of  all,  his  faith  and  loyalty  be  put  to  most  crucial  tests. 


The  New  Creation. 


65 


This  outline  of  the  New  Creation  and  this  selection  of 
the  Only  Begotten  to  be  the  head  and  chief  of  the  New 
Creation — subject  to  the  trials,  disciplines,  humiliations 
and  other  necessary  experiences  to  prove  his  worthiness — 
had  already  been  determined  upon  in  the  divine  coxinsel 
before  man  was  created.  It  was  foreknown  to 
God  that  his  human  creature  wotald  fall;  he  had 
determined  that  his  sentence  should  be  death;  and  he 
had  prearranged  that  the  test  he  would  impose 
upon  his  Only  Begotten  wotild  be  that  he  should,  of  his 
own  free  will,  become  the  Redeemer  of  mankind,  and,  by 
so  great  a  sacrifice  as  this  implied,  manifest  his  loyalty 
to  the  Father,  and  his  faith  in  him.  Thus,  in  the  divine 
pxan  he  was  the  "Lamb  slain  before  the  fotmdation  of 
the  world."  From  this  standpoint  we  perceive  that  so 
far  from  being  forced  to  be  man's  redeemer — so  far  from 
the  Father's  practising  injustice  toward  the  Son  in  this 
requirement,  it  was  the  Father's  preparation  of  him  for 
the  great  exaltation — far  above  angels,  principalities 
and  powers  and  every  name  that  is  named,  as  partaker 
of  his  own  nature  and  sharer  of  his  own  throne. — Heb. 
1:  4;  Eph.  i:  21. 

From  this  standpoint  we  can  not  wonder  that  the 
Apostle  speaks  of  our  Lord's  imdertaking  to  be  our 
Redeemer  ' '  for  the  joy  that  was  set  before  him."  (Heb. 
12:  2.)  The  joy  was  not  merely  the  anticipation  of  the 
highest  place  in  the  New  Creation,  far  above  all  other 
creations;  but  we  may  reasonably  suppose  that  this  was 
a  part  of  it.  Nevertheless,  we  notice  in  our  Redeemer's 
prayer  to  the  Father  while  passing  through  the  trials, 
that,  with  characteristic  modesty,  he  did  not  refer  to  the 
great  dignity  and  glory  and  immortality  promised  him 
and  expected;  but  with  a  beautiful  simplicity  and 
humility  asked  merely  that  he  should  be  restored  to  his 
previoios  station;  as  though  he  esteemed  it  honor  enough 
that  he  shotild  have  been  chosen  of  the  Father  as  his 
agent  to  carry  forward  other  features  of  the  divine  plan, 
as  he  already  had  been  the  honored  agent  in  the  creation 
of  all  things  that  were  made.    (John  1:3.)    His  simple 


66 


The  New  Creation. 


words  were,  "Father,  glorify  me  with  the  glory  that  I 
had  with  thee  before  the  world  was."  (John  17:5.) 
But  the  Father's  answer  was  ftill  of  meaning  when  he 
said,  "I  have  already  glorified  [honored]  thee,  and  I  will 
glorify  [honor]  thee  additionally." — John  12 :  28,  Vatican 
MS. 

But,  further,  the  Father  ptirposed  in  himself  that  the 
New  Creation  should  consist,  not  merely  of  one  individual, 
but  that  he  should  have  "brethren."  (Heb.  a:  17.) 
Who  should  these  brethren  be?  from  what  class  would 
they  be  selected?  from  cherubim?  from  seraphim?  from 
angels?  or  from  man?  Of  whichever  class,  they  must  be 
subjected  to  precisely  the  same  tests  required  of  the 
Only  Begotten;  for  the  same  reason,  because  they  are  ^o 
share  his  glory,  honor  and  immortality.  The  test  put 
upon  him  was  that  of  obedience — "even  unto  death" 
(Phil.  2:8),  and  aU,  therefore,  who  would  share  with  him, 
as  New  Creatures,  the  divine  nature,  must  also  share  with 
him  in  trials  and  sufferings  and  testings,  and  must  prove 
faithfid  even  unto  death.  If  the  offer  had  been  made  to 
the  members  of  any  of  the  angelic  classes,  or  natures,  it 
would  have  meant  a  different  divine  program  from  that 
which  we  see  now  being  carried  out.  We  have  seen  that 
the  holy  angels  have  been  receiving  their  experience  and 
knowledge  through  observation,  rather  than  by  contact 
with  sin  and  death,  and  to  suppose  such  a  condition 
amongst  the  angels  as  would  have  permitted  some  of 
them  to  die,  would  imply  a  condition  of  actual  sin 
amongst  the  angels,  persecution  one  of  another,  etc.,  in 
order  to  bring  about  such  death  conditions;  or  that  some 
of  the  angels  should  do,  as  our  Lord  Jesus  did,  lay  aside 
their  higher  nature  and  become  men  "  for  the  suffering  of 
death."  God  did  not  adopt  this  plan;  but  since  in  his 
purpose  sm  and  its  penalty,  death,  would  be  illustrated 
in  mankind,  he  determined  to  select  the  remainder  of  the 
New  Creation  from  amongst  men.  Thus  not  only  the 
testing  of  the  Only  Begotten  One  alone  would  be  in 
connection  with  humanity  and  the  sin  and  death  prevail- 
ing amongst  men,  but  similarly  all  who  would  be  joint- 


The  New  Creation. 


67 


heirs  with  him  in  the  New  Nature  wotild  have  like 
opportunities,  experiences  and  testings.  Thus  the  Only 
Begotten,  called  Jesus,  subsequently  the  Christ,  the 
Anointed,  would  become  a  pattern  and  ensample  for  the 
other  members  of  the  New  Creation,  all  of  whom  would 
be  required  to  conform  to  his  character-likeness — to 
become  "copies  of  the  likeness  of  his  Son."  (Rom. 
8:  29,  Diaglott.)  Herein,  as  everywhere,  we  see  a  mani- 
festation of  economy  in  the  various  features  of  the 
divine  plan:  the  operation  of  sin  and  death  in  one  de- 
partment of  creation  would  be  sufficient ;  it  would  prove 
not  only  a  great  lesson  and  testing  for  men,  and  a 
great  object-lesson  for  the  angels,  but  also  as  a  crucial 
testing  for  those  who  would  be  counted  worthy  of  a 
share  in  the  New  Creation. 

The  fact  that  the  New  Testament  writings — the  teach- 
ings of  Jesus  and  the  Apostles — are  addressed  to  this 
"New  Creatvire"  class,  or  to  those  contemplating  the 
steps  of  faith  and  obedience  necessary  to  place  them 
amongst  this  class,  has  caused  many  to  infer,  contrary  to 
the  Scriptures,  that  God's  purposes  are  the  same  in 
respect  to  all  mankind.  It  has  caused  them  to  overlook 
the  fact  that  the  calling  of  this  present  Gospel  age  is 
specially  stated  to  be  a  "high  calling,"  a  "heavenly  call- 
ing." (Phil.  3:  14;  Heb.  3:  i.)  The  failure  to  recognize 
that  God  had,  and  still  has,  a  plan  of  salvation  for  the 
whole  world,  and  a  somewhat  different  plan  of  special 
salvation  for  the  Chxirch  of  this  Gospel  age,  has  led  to  a 
confusion  of  mind  amongst  commentators,  who  do  not 
discern  the  difference  between  the  elect  class  and  its 
blessings,  and  the  much  larger  non-elect  class  and  the 
blessings  to  come  to  it  in  due  time  through  the  very  elect. 
They  have  supposed  that  God's  plan  will  end  when  the 
election  is  completed,  instead  of  seeing  that  it  will  be 
then  only  beginning  as  respects  the  human  nature  and 
the  restitution  salvation  designed  for  the  world  at  large, 
— as  many  as  will  receive  it  on  the  Lord's  terms. 

This  uncertainty  of  thought,  and  failure  to  recognize 
the  difference  between  the  two  salvations — that  of  the 


68 


The  New  Creation. 


Church,  to  a  new  natvire,  the  divine,  and  that  of  the 
world  by  restitution  to  the  fiill  perfection  of  human  na- 
ture,— have  led  to  much  confusion  and  conglomeration, 
in  the  minds  of  these  teachers  of  the  Scriptures  which 
apply  to  these  two  salvations,  so  that  now  they  think 
of  the  saved  from  one  standpoint  and  again  from  an- 
other. Some  think  and  speak  of  them  as  spirit  beings, 
yet  confotmd  those  spirit  beings  in  glory,  honor  and 
immortality  with  human  beings,  and  imagine  them  as 
having  flesh,  bones,  etc.,  in  the  spiritual  condition. 
Others  take  human  restitution  as  the  center  of  their 
thought,  and  imagine  a  restored  paradise-earth  with  the 
Lord  and  the  saints  residing  in  it  in  what  they  term 
spiritual  bodies,  not  discerning  the  real  meaning  of  the 
word  spiritual; — otherwise  they  wovdd  know  that  while 
a  spiritual  body  is  adapted  to  a  spiritual  condition  and 
would  be  only  encumbered  by  fleshly  conditions  or 
elements,  so,  likewise,  the  human,  or  earthly  body  is 
properly  one  adapted  to  the  earthly  conditions,  and  if  it 
were  in  any  degree  etherealized  wotdd  be  a  monstrosity, 
unsuitable  alike  to  the  divine  intention  and  the  human 
nature. 

The  beauty  and  symmetry  of  the  divine  plan  can 
only  be  seen  clearly  by  the  recognition  of  the  New 
Creation;  that  its  prospective  members  are  called  of 
God  to  be  separate,  distinct  from  the  human  natiire; 
that  there  is  a  "heavenly  calling"  or  "high  calling";  and 
that  aside  from  making  their  own  calling  and  election 
sure,  they  haveatwofoldworkto  do  in  connection  with  the 
himian  family  from  which  they  are  selected,  (i)  To  be 
God's  agents  in  the  gathering  of  the  elect  class,  deliver- 
ing the  whUe  a  witness-message  to  the  world,  as  members 
of  the  atonement  priesthood,  stiffering  at  the  hands  of 
the  world  because  of  their  faithfulness  and  the  world's 
blindness.  (2)  They  shall,  with  their  Lord  and  Chief, 
constitute  a  divine,  a  royal,  spiritual  priesthood  into 
whose  hands  the  interests  and  affairs  of  the  world  will  be 
committed  for  the  correction  and  uplifting  of  each 
obedient  member  of  the  race,— mediating  between  God 


The  New  Creation. 


69 


and  man  and  establishing  amongst  men  a  kingdom  of 
righteousness  in  accord  with  the  divine  program  for 
man's  instruction  and  restitution. 

It  will  readily  be  seen  that  no  other  class  of  beings 
covdd  be  foimd  so  well  adapted  to  the  divine  intention  of 
ruling  and  blessing  the  world.  Their  original  identity 
with  mankind,  as  "children of  wrath  even  as  others," 
fully  acquaints  them  with  the  weaknesses,  the  imperfec- 
tions, the  besetments  and  trials  to  which  htimanity  is 
exposed  through  sin  and  constitutional  weaknesses:  and 
this  prepares  them  to  be  moderate  rulers  and  merciful 
priests,  as  their  full  perfection  in  the  divine  nature  will 
qualify  them  to  be  absolutely  just  as  well  as  loving  in  all 
their  decisions  as  the  judges  of  the  world  in  that,  the 
world's  judgment  day.* 

But  while  this  great  and  important  work  of  uplifting, 
ruling,  blessing  and  judging  the  world  of  mankind  and 
the  fallen  angels  will,  as  a  work,  be  specially  committed 
to  these  New  Creatures  of  the  divine  nature,  and  while 
no  other  beings  in  all  the  universe  will  be  so  well  pre- 
pared as  they  to  do  this  work  (for  which  under  divine 
guidance  they  are  being  specially  trained  and  prepared) , 
nevertheless,  this  is  not  by  any  means  their  entire  mis- 
sion or  work.  On  the  contrary,  the  thousand  years  of 
the  Millennial  reign  will  constitute  but  a  beginning  of  the 
exercise  of  the  glory,  honor  and  immortality  of  these 
New  Creatures.  At  its  close  when  the  Kingdom  shall  be 
delivered  up  to  "God,  even  the  Father,"  and  to  mankind 
as  the  glorified  agents  of  the  Father  to  rule  the  earth,  a 
still  larger  sphere  for  the  exercise  of  their  glory,  honor 
and  immortality  will  open  before  the  New  Creation;  for 
is  it  not  written  that  the  Heavenly  Father  has  not  only 
made  his  Son  a  partaker  of  his  own  divine  nature  but 
also  a  sharer  of  his  throne  —  and  that  the  Son  is 
set  down  with  the  Father  in  his  throne?  (Rev. 
3:21.)  And  even  though  in  a  sense  he  leaves  that 
official  position  during  the  Millennial  age  in  order 
that  he  may  specially  administer  the  affairs  of  his 
*See  Vol.  I.,  Chap.  viii. — ^The  Day  of  Judgment. 


/ 


70  The  New  Creation. 

earthly  purchase  and  dominion,  it  surely  does  not 
mean  that  having  in  the  ftillest  sense  finished  the 
work  that  the  Father  gave  him  to  do,  he  will  be  any  less 
glorious  or  occupy  a  position  any  less  dignified  than  that 
accorded  him  when  he  ascended  up  on  high  after  having, 
by  the  sacrifice  of  himself,  paid  for  us  the  penalty  of  sin. 

We  know  not  what  great  works  in  respect  to  the  future 
our  Creator  may  have  in  view  for  his  Only  Begotten  and 
well-beloved  Son,  whom  "he  hath  appointed  heir  of  all 
things";  but  we  do  know  from  our  Master's  own  lips 
that  the  promise  is  ours  that  when  glorified  we  shall  be 
like  him  and  see  him  as  he  is,  and  share  his  glory,  "and 
so  shall  we  ever  be  with  the  Lord."  Whatever,  therefore, 
shall  be  the  future  activities  of  the  Only  Begotten  as  the 
"heir  of  all  things,"  we  shall  be  with  him  and  share  his 
work  and  share  his  glory  as  we  shall  share  his  nature 
also.  While  this  is  as  far  as  the  written  Word  of  God  car- 
ries us,  it  can  not  be  sacrilegious  for  us  to  look  into  the 
book  of  nature  in  the  light  of  the  divine  plan,  and,  using 
the  divine  Word  as  the  telescope,  to  discern  that  the 
various  planets  or  worlds  all  about  us  in  every  direction 
are  not  being  formed  in  vain  either;  and  that  some  time 
or  other  there  will  be  works  of  creation  in  these;  and 
that  when  that  time  comes  he  who  in  all  things  has  had 
the  preeminence  will  continue  to  have  preeminence  and 
will  still  be  the  chief  in  the  direction  of  all  the  divine 
forces.  We  need  not  anticipate  a  repetition  in  the  other 
planets  of  the  sin-experiences  of  our  world,  the  earth; 
but,  on  the  contrary,  may  rest  assured  that  this  one 
exhibition  of  "the  exceeding  sinfulness  of  sin"  and  of  its 
terrible  results  can  be,  and  will  be,  used  of  the  Lord  as  a 
perpetual  lesson  to  the  beings  yet  to  be  created  in  his 
image  in  other  worlds,  who  shall  learn  by  observation 
and  instruction  instead  of  by  experience. 

With  Satan  and  all  his  emissaries  and  every  evil  and 
blighting  influence  destroyed ; — with  the  glorified  Church 
wise  in  experience,  to  instruct  these  perfect  creatures  of 
other  worlds — with  teachers,  possibly  taken  to  them 
from  this  earth,  possessed  of  knowledge  and  experience 


The  New  Creation. 


in  contact  with  sin,  and  with  the  uplifting  and  blessing 
of  the  Lord,  how  wise  may  not  these  become  respecting 
right  and  wrong  and  their  rewards!  Their  teachers  will 
be  able  to  tell  the  particulars  of  the  great  rebelUon  of 
Satan,  the  great  deceiver  of  mankind;  of  the  terrible  fall 
of  mankind  into  sin  and  misery ;  of  the  great  redemption 
from  it;  of  the  high  reward  of  the  Redeemer  and  his 
joint-heirs;  of  the  blessed  restitution  privileges  granted 
to  men ;  and  that  these  were  all  lessons  and  examples  for 
God's  entire  creation  forever.  These  instructions  should 
be  all-powerful  in  restraining  from  sin,  and  in  teaching  all 
the  necessity  for  character-development  in  accord  with 
the  divine  law  of  love. 

The  work  of  these  "New  Creatures"  in  the  present 
time,  as  has  already  been  shown,*  is  a  two-fold  one,  their 
begetting  of  the  holy  spirit  constitutes  them  priests,  but 
it  is  only  their  minds  that  are  begotten ; — their  bodies  are 
stUl  of  the  earth,  earthy,  and,  hence,  as  the  Apostle  de- 
clares, "We  have  this  treasure  [the  new  nature]  in  earthen 
vessels,  that  the  glory  may  be  of  God  and  not  of  us." 
(2  Cor.  4:  7.)  The  newly  begotten  mind,  or  will,  is  all 
there  is  at  present  to  represent  the  new  nature,  and  all 
there  will  be  until  in  the  First  Resurrection  that  new 
will,  developed  in  character,  shall  be  provided  a  suitable 
body,  a  heavenly  body,  a  spiritual  body,  perfect  and 
complete  and  in  absolute  harmony  with  the  divine  will. 
Meantime  the  divine  power,  the  holy  spirit,  operating 
thus  in  our  minds  and  constituting  us  "New  Creatures" 
and  priests,  leads  us  in  the  direction  of  sacrifice,  and 
points  us  to  otir  natural  human  interests,  ambitions, 
preferences,  etc.,  as  the  proper  things  to  be  sacrificed, 
wherever  they  conflict  in  any  degree  with  the  ambitions 
and  conditions  provided  of  God  for  the  "  New  Creatures." 
Thus  the  victory  of  the  New  Creatttfe  is  attained  at  the 
sacrifice  of  his  own  human  nature,  and  this  victory  glori- 
fies God  and  his  power  to  "  work  in  us  to  will  and  to  do" 
through  his  promises,  in  a  manner  in  which  he  could  not 
be  glorified  were  all  of  oiu-  natural  conditions  in  accord 

•See  Tabernacle  Shadows  of  Better  Sacrifices,  pp.  20-23. 


72 


The  New  Creation. 


with  his  requirements,  so  that  no  sacrificing  would  be 
necessary.  But  as  the  faith,  consecration  and  sacrifi- 
cing of  the  "  New  Creatures  "  in  the  present  life  answer  to, 
or  correspond  to,  and  were  typified  by,  the  Aaronic 
priesthood  of  Israel  and  their  typical  sacrifices,  so,  as  the 
Apostle  explains,  the  future  priesthood  of  these  New 
Creatvires  is  represented  in,  or  typified  by,  the  glorious 
priesthood  of  Melchizedek. 

Melchizedek  was  not  a  priest  who  offered  sacrifices  in  a 
linen  robe;  he  was  a  priest  who  was  at  the  same  time  a 
king — 'A  priesU  upon  his  throne."  As  such  his  position 
was  higher  in  the  type  than  the  position  of  Aaron;  for 
Aaron  was  the  son  of  Abraham,  and  Abraham,  great  as 
he  was,  paid  tithes  to  Melchizedek  and  received  a  bless- 
ing at  his  hands,  typifying,  as  the  Apostle  explains,  that 
the  vmder  priesthood  of  sacrifice  represents  a  lower  plane, 
or  condition,  than  the  higher  priesthood  of  kingship, 
glory  and  honor.  These  New  Creatures  then,  in  the 
glorious  work  of  the  Millennial  Kingdom  (Christ,  their 
Head,  and  they  reckoned  as  members  of  his  body) ,  were 
typified  by  Melchizedek. .  With  these  the  sacrificing 
feature  of  the  work  will  all  be  at  an  end,  the  reigning, 
the  ruling,  the  blessing,  the  assisting  will  all  have  begvm 
and  they  will  be  entirely  competent  to  accomplish  the 
divine  promise;  namely,  that  "all  the  families  of  the 
earth  shall  be  blessed"  through  these,  God's  agents, 
through  whom  "whosoever  will"  may  come  back  into  full 
harmony  with  the  Creator  and  his  laws. — Gen.  22:  18; 
Gal.  3:  16,  29. 

All  the  various  figures  by  which  the  Lord  represents 
the  intimate  relationship  between  his  Only  Begotten,  the 
Savior,  and  the  elect  Church,  called  and  being  prepared 
to  be  "New  Creatures"  and  associates  with  him  in  the 
divine  nature,  show  most  strikingly  the  closeness,  the 
intimacy,  the  oneness  which  will  exist  between  them. 
As  though  the  Lord  realized  that  hjs  human  creatures 
of  humble  mind  would  necessarily  stagger  in  faith  at  the 
thought  of  such  a  boundless  interest  and  love  for  them  on 
the  part  of  the  Creator  as  to  invite  them  to  the  highest 


The  New  Creation. 


73 


position  in  all  creation  next  to  his  Son  and  next  to  him- 
self, we  find  that  the  matter  is  presented  repeatedly  and 
under  different  figiires,  as  though  the  more  completely 
to  set  at  rest  our  every  question,  doubt  and  fear  respect- 
ing his  faithfulness — respecting  the  genuineness  of  this 
* '  high  calling. ' '  We  refresh  ovir  minds  respecting  some  of 
these:  in  one  our  Lord  is  represented  as  the  "top-stone" 
of  a  p3nrainid,  and  the  elect  Church  as  living  stones  drawn 
to  him  and  shaped  and  prepared  in  harmony  with  the 
lines  of  his  character,  that  they  may  be  members  with 
him  in  the  great  pyramidal  structur  e  which  God  is  erect- 
ing during  this  Gospel  age,  and  which  in  the  coming  age 
will  bless  the  world,  and  through  whom  to  all  eternity  he 
will  be  glorified. 

This  pyramid  picture  is  closely  related  to  the  temple 
picture;  and  we  are  assured  that  the  temple  built  by 
Solomon  was  typical  of  this  greater  spiritual  temple 
which,  with  still  greater  wisdom,  God  is  building, 
(i  Pet.  2:  5.)  We  are  shown  that,  as  in  the  type 
every  beam  and  every  stone  was  originally  marked 
out  for  its  place  and  shaped  to  fit  its  place,  so  with 
the  Church  of  the  New  Creation, — its  members  will 
each  be  fitted  and  prepared  for  his  place.  As  this 
permitted  the  construction  of  the  typical  temple  "with- 
out the  sound  of  a  hammer,"  without  jar  or  com- 
motion or  noise,  so  under  the  divine  Architect  the 
Church  complete  as  the  New  Creation  will,  in  the  end  of 
this  Gospel  age,  be  born  from  the  dead  as  the  Lord,  the 
^  Head  of  this  temple,  was  the  "fiirst-bom  from  the  dead" 
in  his  resurrection  at  the  beginning  of  the  age. — i  Kings 
6:  7. 

Another  of  these  figures  we  remember  is  that  of  a 
human  body  with  its  various  members.  It  is  the  Apostle 
Paul  that  so  clearly  and  distinctly  points  us  to  this 
illustration  of  the  close  relationship  which  the  elect  bear 
to  the  Lord,  the  Head  of  the  Church,  which  is  his  body. 
— (Rom.  12:  4,  5;  I  Cor.  12:  12.)  As  the  head  con- 
trols the  body,  thinks  for  it,  plans  for  it,  oversees 
I  its  affairs  and  directs,  or  uses,  one  or  another  member 


74 


The  New  Creation. 


of  the  body  for  the  assistance  of  others,  so  does 
the  Lord  in  his  Church  supervise  and  set  the  various 
members  of  the  body  as  it  pleases  him ;  to  such  an  extent 
overruling  in  respect  to  the  interests  of  all  those  who  are 
seeking  to  "make  their  calling  and  election  sure,"  that 
they  have  his  guarantee  that  so  long  as  they  are  in  this 
right  attitude  of  heart,  humble  and  faithftd,  "all  things 
shall  work  together  for  good  to  them,"  because  they 
"love  God  and  are  called  according  to  his  purpose." 

Another  figure  showing  the  intimate  relationship  be- 
tween Christ  and  his  Church,  is  that  of  the  captain  and 
his  soldiers ;  another  that  of  the  shepherd  and  the  sheep ; 
and  though  all  of  these  figures  bring  us  precious  thoughts 
of  the  consecrated  relationship  of  the  Head  of  the  New 
Creation  to  his  brethren,  the  Church,  none  perhaps  gives 
us  a  fuller  and  more  complete  view  of  the  Master's  inter- 
est in  us  and  love  for  us  than  the  figure  of  the  Bride- 
groom and  the  Bride.  A  noble  Bridegroom  stirely  is  the 
Only  Begotten  One  to  all  whose  eyes  of  vmderstanding  are 
open  to  behold  his  grandeur  of  character  and  his  faithful- 
ness! Well  is  it  expressed  prophetically  as  the  senti- 
ment of  his  Church,  his  body,  that  he  is  "The  chiefest 
among  ten  thousand,  the  one  altogether  lovely."  The 
Apostle  using  this  figure  and  addressing  the  Church  de- 
clares, "  I  have  espoused  you  to  one  husband  that  I  may 
present  you  as  a  chaste  virgin  to  Christ."  (2  Cor.  11 :  2.) 
He  here  refers  to  the  Jewish  custom  of  marriage,  quite 
different  from  the  usage  of  the  present  day  throughout 
"Christendom."  To-day  an  espousal  is  merely  a  tenta- 
tive engagement  subject  to  change  if  either  of  the  parties 
concludes  that  the  engagement  was  unwise  or  unprofit- 
able ;  but  the  Jewish  marriage  engagement  was  evidently 
intended  of  the  Lord  to  be  a  type  of  the  engagement 
between  Christ,  the  Bridegroom,  and  the  Church,  his 
Bride.  In  the  Jewish  custom  the  espousal  is  the  real 
marriage ;  it  is  accompanied  by  a  definite  contract,  usually 
in  writing,  in  which  the  representatives  of  the  bride- 
groom and  the  bride  mutually  agree  as  to  dower,  etc., 
and  the  matter  becomes  absolutely  binding  forthwith, 


The  New  Creation. 


75 


although  it  is  the  usual  custom  to  defer  the  wedding 
festivities  and  the  actual  union  for  nearly  a  year.  So  is 
the  agreement,  or  contract,  between  the  Lord,  the  heaven- 
ly Bridegroom,  and  those  who  are  accepted  of  him  in 
espousal.  Neither  on  his  part  nor  on  ours  is  it  a  slack 
contract;  but  a  positive  union  of  heart,  of  interest,  of 
love,  of  devotion ;  and  any  abrogation  of  this  oiu-  covenant 
would  be  a  serious  matter,  and  of  the  Bridegroom  the 
Apostle  asstu-es  us:  "Faithful  is  he  that  calleth  you,  who 
also  will  do  it."  (i  Thess.  5:  24.)  The  entire  stress  of 
the  matter,  therefore,  rests  upon  us. 

In  the  close  of  the  age  our  Lord  comes  as  the  Bride- 
groom to  receive  the  Bride,  but  he  will  accept  only  the 
"wise  virgins."  Those  who,  having  made  a  covenant, 
have  been  foolish  in  that  they  have  lived  carelessly,  will 
not  be  counted  worthy  of  acceptance ;  will  not  be  known 
in  connection  with  the  marriage;  the  door  will  be  shut 
against  them  as  shown  in  the  parable  (Matt.  25:  1-12); 
thej^  will  be  shut  out  from  the  great  privileges  and  bless- 
ings they  might  through  faithfulness  have  enjoyed. 
But  we  rejoice  that  although  their  unfaithfulness  may 
bring  them  into  the  great  time  of  trouble  and  may  occa- 
sion a  loss  of  a  share  in  the  Kingdom  and  of  the  divino 
nattire,  yet  it  will  not  mean  to  them  that  they  shall  be  on 
this  account  shut  up  to  an  eternity  of  tortiire.  No, 
thank  God,  the  light  of  his  Word  is  shining  more  clearly 
now!  The  making  of  our  "calling  and  election  sure" 
will  mean  great  and  eternal  riches  of  grace  to  those  of  us 
who  shall  attain;  and  the  loss  of  such  blessings  will  of 
itself  be  no  small  punishment  for  carelessness  in  respect 
to  the  covenant  relationship  and  becoming  contaminated 
with  the  world  and  its  spirit. 

Though  for  the  most  part  these  "New  Creatures  in 
Christ  Jesus  "  are  chosen  from  the  lower  strata  of  society, 
rather  than  from  its  upper  crust,  and  although  on  this 
account  the  world  knoweth  us  not  even  as  it  knew  him 
not,  nevertheless,  the  Scriptures  assiire  us  that  God  who 
looketh  at  the  heart  and  not  upon  the  outward  appear- 
ance, appreciates  very  highly  the  faithful  ones  of  this 


The  New  Creation. 


class  now  being  sought  out  and  developed  for  the  New 
Creation.  Not  only  does  he  tell  of  the  divine  super- 
vision of  their  affairs,  causing  all  things  to  work  together 
for  their  ultimate  good,  but  he  even  explains  in  some 
measure  how  this  supervision  of  their  interests  is  accom- 
plished;— that  the  angels  are  "ministering  spirits  sent 
forth  to  minister  unto  those  who  shall  be  heirs  of  salva- 
tion " ;  and  that  "  the  angel  of  the  Lord  encampeth  round 
about  them  that  are  his  and  delivercth  them";  and,  also, 
that  these  guardian  angels  for  his  little  flock  do  always 
have  access  to  his  Father's  face  and,  figuratively  speak- 
ing, that  not  even  a  hair  of  their  heads  could  be  injured 
without  the  Father's  knowledge.  It  is  in  full  accord 
with  all  these  tender  assurances  of  divine  care  that  we 
are  told  through  the  inspired  word,  "The  Lord  knoweth 
them  that  are  his,"  and  "They  shall  be  mine  in  that 
day  that  I  come  to  make  up  my  jewels." — 2  Tim.  2:  19J 
Mai.  3:  17. 

It  is  germane  to  our  subject  to  consider  that  the 
New  Creation,  because  of  its  call  to  newness  of  life,  is 
instructed  by  the  Lord — "Ye  must  be  bom  again." 
Here  the  natural  birth  as  earthly  creatures  of  the  human 
nature,  is  used  to  carry  to  ovir  minds  the  thought  of  a  new 
birth  for  the  New  Creation.  The  nattiral  birth  is  pre- 
ceded by  a  begettal,  then  a  quickening  and,  finally,  the 
birth.     So  in  the  arrangement  for  the  New  Creation: 

(1)  we  must  be  begotten  by  the  Word  and  Spirit  of  God; 

(2)  we  must  be  quickened,  energized  by  the  spirit  of  the 
truth  received;  (3)  if  the  process  of  development  con- 
tinues, if  the  Word  of  God  abides  in  us  richly  and 
abounds,  causing  us  to  be  neither  barren  [idle]  nor  im- 
fruitful,  we  shall  by  and  by  come  to  the  birth — to  a  share 
in  the  First  Resurrection  as  members  in  the  body  of 
Christ.  Concerning  that  resurrection  and  that  complete 
change  from  natural ,  earthly,  human  beings  to  spiritual, 
heavenly  beings  of  the  divine  nature,  we  shall  have 
more  to  say  by  and  by,*  but  here  we  remark  more  par- 
ticularly  the  begetting.    The  Word  distinctly  points  out 

•Chapter  vi 


The  New  Creation. 


77 


to  us  that  the  begetting  of  these  sons  of  God  is  "not  of 
blood  nor  of  the  will  of  the  flesh  nor  of  the  will  of  man, 
but  of  God."  Uohn  1:13.)  The  Apostle  Paiil  also 
points  this  out  when,  writing  of  the  elect  class  of  "New 
Creatures"  and  their  Head,  Christ  Jesus,  and  the  honor- 
able condition  to  which  they  have  been  called,  he  says, 
"No  man  taketh  this  honor  unto  himself  but  he  that  is 
called  of  God,  as  was  Aaron." — Heb.  5:4. 

The  Scriptures  continually  distinguish  clearly  between- 
these  elect  "New  Creattires"  and  the  general  human 
family;  but  here  we  may  give  briefly  but  two  illustra- 
tions, (i)  In  speaking  of  the  redemption  of  the  world, 
the  Apostle  clearly  divides  the  atonement  sacrifice  into 
two  parts,  one  for  the  Church,  the  other  for  the  world; 
saying,  "He  is  a  propitiation  for  otir  sins  [the  Chtirch's 
sins],  and  not  for  oiirs  only,  but  also  fof  the  sins  of  the 
whole  world."  (i  John  2:2.)  (2)  The  same  Apostle 
distinguishes  between  the  Church's  trials  and  difficulties 
in  the  present  life,  and  those  of  the  world,  and  also  be- 
tween the  hopes  of  the  elect  Church  and  the  hopes  of  the 
world.  He  says,  "Ourselves  also,  which  have  the  first 
fruits  of  the  spirit,  .  .  .  groan  within  ourselves, 
waiting  for  the  adoption,  to  wit,  the  redemption  [deliv- 
erance^  of  our  body" — the  one  body,  the  Church,  of 
which  Christ  is  the  Head,  whose  deliverance  is  promised 
in  the  First  Restirrection  at  his  second  advent.  (Rom. 
8:  23.)  We  do  not  groan  outwardly  as  does  the  world, 
because  we  have  received  from  the  Lord,  through  our 
begetting  of  his  spirit,  an  antidote  for  the  disappoint- 
ments and  trials  and  difficvdties  of  this  present  time,  even 
the  glorious  hopes  and  promises,  which  are  an  anchor  to 
our  souls,  entering  into  that  which  is  within  the  veil.  In 
our  various  difficulties  and  trials,  we  sorrow  not  as 
others  who  have  no  hope.  In  the  same  connection  the 
Apostle  refers  50  the  world  and  its  hope;  saying,  "The 
whole  creation  groaneth  and  travaileth  in  pain  together 
until  now;"  they  have  little  to  palliate  or  assuage  the 
wotmds  and  aches  and  smarts  which  belong  to  this  trav- 
ailing time,  in  which  they  are  learning  merely  the  lesson 


78 


The  New  Creation. 


of  the  exceeding  sinfulness  of  sin  and  of  the  severity  of  its 
just  deserts — dying  and  death.  But  pointing  us  beyond 
to  the  world's  hope,  the  Apostle  declares  that  they  are 
"waiting  for  the  manifestation  of  the  sons  of  God." 
(Rom.  8:  19,  22.)  They  are  not  waiting  in  hope  that 
they  may  be  fovmd  amongst  those  sons  of  God,  but 
waiting  for  the  blessings  which  those  sons  of  the  New 
Creation,  invested  with  the  glory  and  power  of  the  Mil- 
lennial Kingdom,  will  bring  to  this  earth  according  to 
divine  promise,  for  the  blessing  of  all  the  families  of  the 
earth. 

The  test  of  membership  in  the  New  Creation  will  not 
be  membership  in  any  earthly  organization,  but  vmion 
with  the  Ivord  as  a  member  of  his  mystical  body;  as 
saith  the  Apostle,  "  If  any  man  be  in  Christ,  he  is  a  New 
Creature:  old  things  are  passed  away;  behold,  aU  things 
are  become  new."  (2  Cor.  5:  17.)  In  order  to  be 
cotmted  a  member  of  the  body  of  Christ  at  all,  it  is  nec- 
essary that  the  old  things,  or  earthly  things — ambitions, 
hopes,  prides,  vanities  and  follies — shall  have  passed  from 
the  wUl,  even  though  to  some  extent  they  may  harass 
us  because  in  a  measure  attractive  to  our  flesh.  It  is 
the  new  mind  that  the  Lord  recognizes  as  the  "New 
Creatixre";  it  is  the  progress  and  development* of  the 
new  mind  that  he  is  interested  in  and  promises  to  reward. 

In  order  to  abide  in  Christ,  the  Scriptures  clearly  show 
us  that  more  than  the  mere  making  of  a  consecra- 
tion is  necessary.  Consecration  opens  the  door  and 
gives  us  the  standing,  gives  us  the  relationship,  gives  us 
the  backing  and  encouragement  of  the  divine  promises, 
and  puts  us  in  the  way,  therefore,  to  cultivate  the  various 
fruits  of  the  Spirit,  and  finally  to  attain  joint-heirship 
with  our  Lord  in  the  heavenly  gloiy.  But  to  maintain 
this  standing  in  the  body  of  Christ  now  requires  that 
fruits  shall  be  produced,  evidences  of  love  and  devotion, 
even  as  the  Master  expressed  in  the  parable  of  the  vine, 
saying,  "Every  branch  in  me  that  beareth  not  fruit  he 
taketh  away:  and  every  branch  that  beareth  fruit,  he 
purgeth  [pruneth]  it,  that  it  may  bring  forth  more  fruit." 
(John  15:  2.)    To  have  been  accepted  of  the  Lord  as  a 


The  New  Crvation. 


79 


New  Creature  in  Christ  Jesus  some  years  in  the  past 
would  seem,  therefore,  to  imply  a  more  or  less  regular 
growth  in  grace  and  knowledge  and  the  fruits  of  the 
Spirit;  otherwise  our  relationship  to  him  woiild  be  for- 
feited and  another  would  take  otu"  place  amongst  the 
elect,  and  the  crown  originally  covmted  and  set  apart  for 
us  would  pass  to  another  more  appreciative  of  the  privi- 
leges, more  zealous  to  attain  to  the  glorious  things  which 
God  hath  promised  to  them  that  love  him,  and  more 
willing,  therefore,  to  count  all  earthly  things  but  loss  and 
dross  that  they  may  win  Christ — win  a  place  in  the 
anointed  company.  Not  only  is  this  standing  in  Christ 
illustrated  by  such  a  growth  in  the  fruits  of  the  Spirit, 
but,  as  the  Apostle  Peter  says,  "  If  ye  do  these  things  ye 
shall  never  fall;  for  so  an  entrance  shall  be  ministered 
unto  you  abundantly  into  the  everlasting  kingdom  of 
our  Lord  and  Savior  Jesus  Christ."  (2  Pet.  i:  10,  11.) 
However,  this  means,  as  expressed  by  the  Apostle  Paul, 
that  the  new  mind,  the  "New  Creature,"  is  to  be  so 
thoroughly  conformed  to  the  will  of  God  that  he  will 
daily  seek  to  "put  off  the  old  man  with  his  affections  and 
desires."  For  the  New  Creation  is  figuratively  repre- 
sented as  a  new  man — Christ  the  Head,  the  Church  the 
members  of  the  body — which  is  to  edify  or  build  up  itself 
and  come,  figuratively,  to  the  full  statiu-e  of  a  man  in 
Christ  Jesus,  every  member  being  completed  and  fully 
developed — completed  not  in  otu*  own  strength,  in  the 
flesh,  but  complete  in  him  who  is  oiu-  living  Head,  his 
righteousness  compensating  for  o^3X  tmintentional  blem- 
ishes. 

•  Humanity  judges  of  its  affairs  by  its  five  senses — 
sight,  hearing,  touch,  smell  and  taste, — all  of  which  the 
New  Creatures  may  freely  use  so  long  as  they  have  the 
new  mind  in  the  earthen  vessel.  But  these  are  not  suffi- 
cient for  the  New  Creation,  which  needs  other  senses 
whereby  to  apprehend  spiritual  things  that  can  neither  be 
seen,  felt,  tasted,  heard,  nor  smelled  by  the  human  organ- 
ism. And  this  lack  the  Lord  has  supplied  through  the 
holy  Spirit,  as  the  Apostle  explains:  "The  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God,  .... 


8o 


The  New  Creation. 


neither  can  he  know  them,  because  they  are  spiritually 
discerned."  "Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man  [by  any  other  sense 
or  power  of  perception]  the  things  which  God  hath  ia 
reservation  for  those  who  love  him; — ^but  God  hath  re- 
vealed them  unto  us  [the  "  New  Creation "]  by  his  Spirit; 
for  the  Spirit  searcheth  [out]  all  things,  yea  the  deep 
things  of  God." — i  Cor.  2:  9,  10,  14. 

This  spiritual  sense  may  be  called  the  sixth  sense  of 
those  begotten  to  the  New  Creation ;  or  they  may  be  con- 
sidered as  having  a  complete  set  of  spiritual  senses — five 
additional  senses  corresponding  to  their  earthly  senses. 
Gradually  "the  eyes  of  their  imderstanding  "  open  wider 
and  wider  to  the  things  not  seen  by  the  natural  eye;  by 
degrees  the  hearing  of  faith  increases  until  every  good 
promise  of  the  Divine  Word  is  forceful  and  meaningful ; 
in  time  they  come  into  touch  with  the  Lord  and  his  invisible 
powers;  little  by  little  they  taste  that  the  Lord  is  very 
gracious ;  after  a  time  they  come  to  appreciate  those  sac- 
rifices and  incense-prayers  which  are  of  sweet  odor  to  the 
Lord.  But  as  the  natural  senses  can  be  cultivated,  so 
can  the  spiritual;  and  the  cultivation  of  these  spiritual 
senses  (or,  at  least,  the  endeavors  to  cultivate  them)  con- 
stitute marks  indicating  our  growth  in  grace — our  devel- 
opment as  embryo  New  Creatures  for  the  resurrection 
birth — to  the  completeness  of  our  new  selves  in  +he 
glory,  honor  and  immortality  of  the  divine  nature. 

BY  WHAT  NAME  SHOULD  THE  NEW  CREATION  BE  KNOWN? 

From  one  standpoint  this  is  a  peculiar  question,  a 
strange  question.  When  we  consider  that  the  Church  is 
the  espoused  of  the  Lord,  betrothed  to  him  as  the  Bride, 
it  seems  peculiar  to  ask  what  name  shall  she  have. 
Surely  no  name  would  be  appropriate  to  the  Bride 
other  than  the  name  of  the  Bridegroom,  and  the  very  sug- 
gestion of  any  other  name  implies  a  misconception  of  the 
relationship  subsisting  between  the  Lord  and  his  conse- 
crated ones,  the  "members  of  his  body,"  "the Bride,  the 
Lamb's  Wife."  The  Scripttu-al  name  seems  quite  suffi- 
cient; viz,  the  Ecclesia;  that  is,  the  Body,  the  Church  of 
Christ.   If  further  designation  be  desired,  the  Scriptures 


The  New  Creaiion. 


8i 


supply  this  in  the  expression,  "The  Ecclesia  of  Christ,** 
or  Church  of  Christ,  "The  Ecclesia  of  Coti,"  or  Church 
of  God.  (Rom.  1 6 : 1 6 ;  Acts  20:28.)  The  two  names  are 
synonymous,  because  our  Lord  and  the  Father  have  one 
interest  in  us.  As  the  Chvu-ch  is  the  body  of  Christ,  of 
which  he  is  the  Head,  so  the  whole  Chtirch,  Head  and 
Body,  is  the  company,  or  group,  or  anointed  of  the 
Father,  through  whom  he  is  pleased  to  accomplish  all  the 
great  and  wonderful  features  of  his  redemptive  work 
already  outlined  in  the  exceeding  great  and  precious  prom- 
ises of  his  Word.  The  Apostle  further  elaborates  the 
name  by  designating  the  faithftd  to  be  "The  Church  of 
the  Living  God,"  as  though  he  would  thus  contrast  this 
Church  or  body  or  people,  of  whom  Christ  is  the  Head, 
with  other  bodies  or  religious  systems  not  properly  recog- 
nizing the  true  God  nor  recognized  by  the  true  God  as 
his  Ecclesia,  or  Church. 

The  tendency  toward  other  names  than  those  set  before 
us  by  the  Lord  and  the  apostles  has  been  manifest  from 
a  very  early  period.  As  some  to-day  are  disposed  to  say, 
**  I  am  of  Luther,"  "  I  am  of  Calvin,"  "  I  am  of  Wesley,"  or 
"  I  am  of  Knox,"  and  yet  are  all  claiming  to  be  of  Christ, 
so  we  see  the  same  disposition  was  manifest  in  the  primi- 
tive Chtu-ch,  for  the  Apostle  calls  our  attention  to  the 
fact  in  his  letter  to  the  Corinthians,  (i  Cor.  3:4-6.) 
The  factional  or  sectarian  spirit  had  broken  out  amongst 
the  Corinthian  brethren;  and  not  satisfied  with  the 
names  of  Christ  and  of  God,  they  were  seeking  to  add  to 
these,  and  were  Pauline  Christians  and  Peterite  Chris- 
tians and  ApoUosian  Christians.  The  Apostle,  under 
inspiration,  reproves  this  spirit,  and  points  out  that  it  is 
not  the  holy  Spirit,  but  a  carnal  one,  which  prompts  to 
this  division  of  the  body  and  the  following  of  one  or  an- 
other of  the  Lord's  servants.  The  Apostle's  argument 
fits  equally  well  to-day.  His  interrogation,  "Is  Christ 
divided  ?  "  means,  Are  there  many  bodies  of  Christ  ?  Are 
there  many  churches  of  Christ,  or  only  one  ?  And  if  only 
one,  why  should  it  be  divided?  "Who  then  is  Paul? 
Who  is  Apollos?  Who  is  Peter?"  They  were  merely 
servants  of  the  Head  of  the  Chtirch,  whom  hd 
6f 


82 


The  New  Creation. 


used  for  the  blessing  of  his  body — his  Ecclesia.  Had 
they  been  vinwilling,  he  could  hkve  found  others  to  have 
done  the  work  which  they  did.  The  praise,  therefore, 
and  the  honor  for  whatever  blessing  has  come  through 
the  apostles,  belongs  chiefly,  especially,  to  the  Head  of 
the  Church,  who  made  this  provision  for  the  necessities 
of  his  body.  This  does  not  mean  that  we  are  not  to 
recognize  and  properly  to  honor  all  whom  the  Lord  rec- 
ognizes and  honors,  but  it  does  mean  that  we  are  in  no 
sense  of  the  word  to  recognize  them  as  heads  of  the 
Church,  nor  to  divide  the  Church  into  sects  and  parties — 
followers  of  different  men.  To  the  extent  that  the 
apostles  or  any  of  the  servants  of  the  Lord  have  been 
used  of  him,  it  has  been  not  to  divide  the  Chvirch,  but  to 
draw  the  members  of  it  together,  to  unite  the  various 
consecrated  believers  the  more  firmly  to  the  one  Head, 
the  one  Lord,  through  the  one  faith  and  the  one  baptism. 

What  can  we  think  would  be  the  language  of  the 
Apostle  if  he  stood  with  us  to-day  in  the  flesh,  and  wit- 
nessed the  present  division  into  various  denominations  ? 
Assuredly  he  would  tell  us  that  it  indicated  a  large 
measxire  of  carnality — a  large  meastu-e  of  the  Spirit  of  the 
world.  This  does  not  mean  that  all  'connected  with 
these  systems  are  carnal  and  wholly  without  the  spirit 
of  the  Lord.  It  would,  however,  signify  that  in  propor- 
tion as  we  have  the  Spirit  of  the  Lord,  and  in  proportion 
as  we  are  freed  from  the  carnal  mind  and  its  leadings  and 
influence,  in  those  same  proportions  we  will  feel  out  of 
sympathy  with  the  divisions  which  we  see  about  us,  under 
various  sectarian  names;  and  in  proportion  as  the  holy 
Spirit  of  the  Lord  increases  and  abounds  in  us  more  and 
more,  it  will  make  us  the  more  dissatisfied  with  every 
other  name  than  the  name  of  our  Lord,  until  at  last  we 
shall,  under  the  gmdance  of  the  Spirit,  come  to  the  place 
where  we  can  recognize  only  the  one  Church,  and  the 
one  membership,  viz., "  the  Church  of  the  First-bom  ones, 
whose  names  are  written  in  heaven" ;  and  the  one  method 
of  induction  into  that  Chiu-ch,  viz.,  by  being  baptized  into 
our  Master's  body,  his  Ecclesia,  and  by  being  baptized 


The  New  Creation. 


83 


into  his  death,  thus  becoming  united  to  him  and  to  all  the 
other  members  by  the  one  Spirit. 

It  is  not  for  us  to  change  the  entire  sentiment  of  Chris- 
tendom on  this  subject — that  is  too  great  a  contract  for 
any  human  being.  It  is  for  us  to  be  personally  faithful  to 
the  Bridegroom — for  each  one  who  has  named  the  name 
of  Christ  to  depart  from  all  iniquity,  from  everything 
wrong  in  respect  to  his  own  faith,  conduct  and  customs. 
Such  will  not  be  willing  to  be  known  by  any  other  name 
than  that  of  the  Bridegroom,  and  when  asked  will  take 
pleasure  in  owning  his  name  and  his  alone; — the 
only  name  given  tinder  heaven  or  amongst  men  whereby 
we  must  be  saved.  In  obedience  to  the  spirit  of  this 
truth,  we  will  be  separated  from  all  sectarian  names,  as 
well  as  from  all  sectarian  institutions,  that  we  may  stand 
free  in  the  Lord.  This  will  not  mean  that  we  must 
repudiate  those  who  have  the  Lord's  Spirit  but  are  still 
connected  with  sectarian  systems.  "We  are,  on  the  con- 
trary, to  recognize  that  our  Lord's  words,  "Come  out  of 
her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues,"  imply  that  some  of 
his  people  are  in  Babylon  and,  therefore,  laboring  under 
misconceptions  respecting  sectarian  institutions  and 
names.  It  is  for  us  to  let  ovir  light  shine,  and  to  leave 
the  results  with  the  Lord. 

Not  only  do  we  deprecate  the  taking  of  any  human 
name,  but  we  deprecate  any  name  that  is  or  might  be- 
come a  sectarian  or  party  name,  and  thus  separate  some 
of  the  Lord's  people  from  all  others  who  are  his.  We 
would  avoid  the  special  use  of  the  term  "Christian 
Church,"  or  the  term  "Chtirch  of  God,"  as  these  names 
are  used  to  identify  particular  faiths  and  commtmions 
amongst  the  Lord's  people.  Rather,  we  wotild  use  and 
answer  to  all  the  various  Scriptural  names.  Disciples, 
Chtirch  of  God,  Church  of  Christ,  Church  of  the  Living 
God,  Church  at  Corinth,  Church  at  Allegheny,  etc.  We 
cannot  avoid  the  fact  that  many  will  misvmderstand  us 
in  this  matter;  nor  should  we  take  offense  at  them  if,  to 
some  extent,  they  apply  to  us  some  peculiar  designations, 
after  the  usual  customs  amongst  Claristian  people.  For 


The  New  Creation. 


instance,  they  may  call  us  "  Restitutionists,"  or  "Dawn- 
ists,"  ot  "Watch  Tower  People,"  etc.  We  are  not  to 
recognize  any  of  these  names,  to  the  extent  of  applying 
them  to  ourselves; — yet  the  spirit  of  meekness,  of 
patience,  of  peace  and  of  love,  woxild  indicate  that  we 
should  not  take  offense  at  the  application  of  such  names, 
but  charitably  prestmie  that  the  motive  was  not  bad,  or, 
at  least,  not  vicious :  and  we  should  answer  to  such  names 
kindly  and  not  combatively — implying  that  we  imder- 
stand  that  we  are  meant,  and  as  briefly  and  gently  as 
possible  indicate  that  we  prefer  to  recognize  no  sectarian 
or  party  names,  but  stand  on  the  name  Christian,  in 
its  broadest  and  fullest  sense,  as  signifying  that  we  have 
no  head  other  than  our  Lord  Jesus  Christ,  and  that  we 
recognize  no  organization  other  than  that  which  he 
organized — the  one  Chtirch  of  the  Living  God,  the 
Ecclesia  or  Body  of  Christ,  whose  names  are  written  in 
heaven. 


STUDY  III. 
THE  CALL  OF  THE  NEW  CREATION. 

NoifR  BUT  THK  "Called"  Elioiblb. — When  This  "Great  Sax,vatioi»" 
Call  Bbcan. —  A  Call  to  Repbntanck  not  a  Call  to  the  Di> 
VINE  Nature.— The  Jewish  Call.— The  Gospel  Call.— Why  not 
MANY  'GREAT,"  "Wise"  or  "Mighty"  are  Called.— Bzaltatiok 
THE  Premium  upon  True  Humility.—  Character  a  Conditioh 
op  the  Call.—  World  During  Millennium  not  to  be  Called, 
but  Commanded. —  Time  op  gospel  Call  I,imiteo.—  The  New 
Creation  Called  or  Drawn  by  the  Father. — Christ  Our  Wis- 
dom.— Christ  Our  Justipication.— Actual  and  Reckoned  Justi- 
fication Differentiated. —  Does  the  "New  Creation"  Need 
Justification  ?  —  The  ground  of  Justification.—  Justification 
OP  THE  Ancient  Worthies  Different  from  Ours.— Millenniai, 
Age  justification. —  Christ  Made  unto  Us  Sanctification. — 
Sanctification  During  Millennial  Age. — Two  Distinct  Conse- 
crations lit  I.EVITICAL  Types. —  Neither  had  Inheritance  ii» 
the  Land. — The  Great  Company. — Sanctification  of  Two  Parts 
— Man's  Part. —  God's  Part.— Experiences  Vary  with  Temper- 
aments.— Sanctification  not  Perfection  nor  Emotion. — "Who 
Healetb  all  Thy  Diseases."  —  Necessity  of  the  Throne  of 
Grace. —  How  Justification  Merges  into  Sanctification. — 
Consecration  since  Close  of  the  "High  Calling."  —  The 
Church's  Salvation  or  Deliverance. 

OPPORTUNITY  to  become  members  of  the  New  Crea- 
tion and  to  participate  in  its  possibilities,  privileges, 
blessings  and  glories,  was  not  thrown  open  to  the 
world  of  mankind  in  general ,  but  merely  to  a  "called' '  class. 
This  is  most  distinctly  set  forth  in  the  Scrip ttires.  Israel 
according  to  the  flesh  was  called  of  the  Lord  to  be  his 
peculiar  people,  separate  from  the  other  peoples  or  nations 
of  the  earth;  as  it  is  written,  "You  only  have  I  known 
(recognized)  of  all  the  families  of  the  earth."  (Amos 
3:2.)  Israel's  calling,  however,  was  not  the  "high 
calling"  or  "heavenly  calling,"  and  consequently  we 
find  no  mention  of  heavenly  things  in  any  of  the  promises 
pertaining  to  that  people.  Their  call  was  to  a  pre- 
paratory condition,  which  eventually  made  ready  a  rem- 
nant  of  that  nation  to  receive  and  profit  by  the 

8S 


86 


The  Call  of  The  New  Creation. 


high  calling  to  the  "great  salvation,  which  at  the  first 
began  to  he  spoken  by  the  Lord,  and  was  confirmed  unto 
us  by  them  that  heard  him."  (Heb.  2:3.)  The  terms 
of  the  high  calling  or  heavenly  calling  are  not,  there- 
fore, to  be  sought  in  the  Old  Testament  but  in  the  New; 
although,  as  the  eyes  of  our  understanding  open  to  dis- 
cern "the  deep  things  of  God,"  we  may  see  in  his  deal- 
ings and  providences  with  fleshly  Israel  certain  tj'pical 
lessons  profitable  to  the  spiritual  seed  who  have  been 
called  with  a  heavenly  calling;  because,  as  the  Apostle 
points  out  to  us,  fleshly  Israel  and  its  laws  and  God's 
dealings  with  it  were  shadows  or  types  of  the  better 
things  belonging  to  those  who  are  called  to  membership 
in  the  New  Creation. 

Since  in  all  things  Christ  was  to  have  the  preeminence 
in  the  divine  plan,  and  it  was  thus  necessary  that  he 
should  be  the  first,  the  chief,  the  High  Priest,  who  should 
become  the  leader  of  this  New  Creation  of  sons  of  God, 
the  Captain  of  their  salvation  and  their  exemplar,  after 
whose  course  they  might  pattern,  in  whose  steps  they 
might  walk,  we  see  a  most  satisfactory  reason  why  the 
ancient  worthies  could  have  no  part  nor  lot  in  this  New 
Creation.  Otir  Lord's  words  respecting  John  the  Bap- 
tist attest  this:  "Verily  I  say  unto  you,  among  them 
that  are  bom  of  woman  there  hath  not  arisen  a  greater 
than  John  the  Baptist:  notwithstanding  he  that  is  least 
in  the  kingdom  of  heaven  is  greater  than  he."  (Matt, 
11:  II.)  Thus  also  the  Apostle  declares,  while  speaking 
in  terms  of  highest  praise  of  the  faith  and  noble  character 
of  those  brethren  of  the  past  dispensation — "God 
having  provided  some  better  thing  for  \is,  that  they 
without  us  should  not  be  made  perfect." — Heb.  11:  40. 

Besides,  we  are  to  remember  that  none  can  be  called 
while  still  under  condemnation  on  accoxmt  of  Adam's 
sin.  In  order  to  be  called  to  this  "high  calling,"  it  is 
necessary  that  justification  from  the  Adamic  sentence 
must  first  be  secured,  and  this  could  not  be  granted 
even  to  fleshly  Israel  through  the  blood  of  bulls 
and  goats,  because  these  can  never  take  away  sin,  and 
were  merely  types  of  the  better  sacrifices  which  do 


The  Call  of  The  New  Creation. 


87 


actually  meet  the  demands  of  Justice  against  our  race. 
Hence,  it  was  not  possible  that  the  call  should  begin  until 
after  our  Lord  Jesus  had  paid  the  price  of  redemption— 
"bought  us  with  his  own  precious  blood."  Even  the 
Apostles  were  called  and  accepted  to  the  New  Creation 
only  in  a  tentative  manner  until  the  Redeemer  had  paid 
the  price  and  had  ascended  up  on  high  and  had  presented 
it  on  their  behalf.  Then,  and  not  until  then,  did  the 
Father,  on  the  day  of  Pentecost,  directly  recognize  those 
believers  and  beget  them  by  his  holy  Spirit  to  be  "  New 
Creatiires."  True,  our  Lord  said  to  the  Pharisees  during 
his  ministry,  "I  am  not  come  to  call  the  righteous, but 
sinners  to  repentance."  (Matt.  9:  13.)  But  we  are  to 
recognize  a  great  difference  between  calling  men  to  re- 
pentance and  calling  them  to  the  high  calling  of  the 
divine  nature  and  joint-heirship  with  Christ.  No  sinners 
are  called  to  this;  hence  it  is  that  we,  being  "by  nattire 
children  of  wrath,"  all  require  first  to  be  justified  freely 
from  all  things  by  the  precious  blood  of  Christ. 

It  is  in  full  accord  with  this  that  we  read  in  the  intro- 
duction to  the  Epistle  to  the  Romans  (1:7)  that  the 
epistle  is  addressed  "to  all  that  be  in  Rome,  beloved  of 
God,  called  to  be  saints" — called  to  be  holy  ones,  par- 
takers of  the  divine  natiu-e,  etc.  The  introduction  to  the 
Epistle  to  the  Corinthians  reads — "Unto  the  Church  of 
God  which  is  at  Corinth,  to  them  that  are  sanctified 
in  Christ  Jesus,  called  to  be  saints,  with  all  that  in  every 
place  call  upon  the  name  of  Jesus  Christ."  (i  Cor.  1:2.) 
The  exclusiveness  of  this  call  is  still  further  emphasized 
in  a  succeeding  verse  (9),  which  declares  the  author  of 
our  calling;  saying,  "God  is  faithful,  by  whom  ye  were 
called  unto  the  fellowship  of  his  Son,  Jesus  Christ,  our 
Lord."  This  implies  an  association,  oneness;  and, hence, 
the  thought  is  that  the  call  is  with  a  view  to  finding 
from  amongst  men  some  who  shall  become  one  with 
the  Redeemer  as  New  Creatures;  joint-heirs  with  him 
of  the  glory,  honor,  and  immortality  accorded  him  as  a 
reward  of  his  f aithftalness. 

Here  we  are  reminded  of  the  Apostle's  words  to  the 
effect  that  we  shall  be  made  joint-heirs  with  Christ  only 


88  The  Call  of  The  New  Creation. 

upon  certain  conditions,  namely,  "  If  so  be  that  we  suffef 
with  him  that  we  may  be  also  glorified  together."  (Rom. 
8:  17.)  In  the  same  chapter  to  the  Corinthians  (verse 
24)  the  Apostle  shows  that  the  call  he  is  discussing  is  not 
by  any  means  the  same  call  that  was  for  a  time  confined 
to  the  Jews;  and  his  words  indicate,  further,  that  not  all 
are  called.  He  says,  "  Unto  them  which  are  called,  both 
Jews  and  Greeks,  Christ  [is]  the  power  of  God  and  the 
wisdom  of  God" — though  to  the  imcalled  Jews  he  was 
the  stimibling  block  and  to  the  vmcalled  Greeks  fool- 
ishness. In  his  letter  to  the  Hebrews  (9:  14,  15)  the 
Apostle  points  out  that  the  call  of  this  Gospel  age  could 
not  be  promulgated  until  first  our  Lord  had  by  his  death 
become  "surety"  for  the  New  Covenant.  His  words 
are,  "  For  this  cause  he  is  the  mediator  of  the  New  Testa- 
ment [covenant],  that  by  means  of  death,  for  the  re- 
demption of  the  transgressions  that  were  tmder  the  first 
testament  [Law  Covenant],  they  which  are  called  might 
receive  the  promise  of  eternal  inheritance. "    Heb.  7 : 22. 

NOT  MANY  GREAT,  WISE  OR  LEARNED  CALLED. 

We  might  naturally  suppose  that  this  special  call,  if 
restricted  at  all,  would  be  restricted  to  the  very  finest 
specimens  of  the  fallen  race — the  most  noble,  the  most 
virtuous,  the  most  talented ;  but  the  Apostle  contradicts 
this  thought,  saying,  "  Ye  see  your  calling,  brethren,  how 
that  not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble  are  called :  but  God  hath 
chosen  the  foolish  things  of  the  world  to  confound  the 
wise ;  and  God  hath  chosen  the  weak  things  of  the  world 
to  confound  the  things  which  are  mighty;  and  base 
things  of  the  world,  and  things  which  are  despised,  hath 
God  chosen,  yea,  and  things  which  are  not,  to 
bring  to  naught  things  that  are:  that  no  flesh  should 
glory  in  his  presence."  (i  Cor.  i :  26-29.)  The  reason  for 
this  condition  of  things  the  Apostle  explains  to  be  God's 
intention  that  no  man  should  be  able  to  boast  that  he 
had  in  any  sense  or  degree  merited  the  great  blessings  to 
be  conferred.  The  whole  matter  is  intended  to  be  both 
to  angels  and  to  man  an  illustration  of  the  power  oi  God 


The  Call  of  The  New  Creation. 


89 


to  transkarm  characters  from  base  and  despised  to  noble 
and  piire,  not  by  force,  but  by  the  transforming  power  of 
the  truth, — working,  in  the  called  ones,  through  the 
promises  and  hopes  set  before  them,  both  to  will  and  to 
do  his  good  pleasure.  This  divine  arrangement  will 
result  not  only  in  the  Father's  glory,  but  also  in  the 
humility  and  everlasting  good  of  those  whom  he  will 
bless.  "We  find,  reiterated  throughout  the  New  Testa- 
ment, various  statements  of  the  fact  that  this  call  and  the 
salvation  tmder  it  are  not  of  man,  nor  by  his  power,  but 
by  the  grace  of  God.  Nor  is  it  difficult  to  see  why  the 
call  is,  as  a  rule,  less  attractive  to  the  noble  and  more  so 
to  the  ignorant. 

Pride  is  an  important  element  in  the  fallen  nature,  and 
must  continually  be  reckoned  with.  Those  who  are  less 
fallen  than  the  majority  of  their  fellows  and  who  are, 
therefore,  more  noble  by  nature  than  the  average  of  their 
fellow  creatures,  are  apt  to  realize  this  condition  and  to 
feel  a  certain  amount  of  superiority  and  to  pride  them- 
selves on  it.  Such,  even  if  they  are  seeking  the  Lord  and 
aspiring  to  his  blessing  and  favor,  would  be  inclined  to 
expect  that  they  would  be  received  by  the  Lord  upon 
some  different  basis  from  their  more  fallen,  less  noble 
fellows.  God's  standard,  however,  is  perfection;  and  he 
declares  that  everything  not  up  to  that  standard  is  con- 
demned; and  every  condemned  one  is  pointed  to  the 
same  Redeemer  and  to  the  same  sacrifice  for  sins, 
whether  he  has  suffered  much  or  comparatively  less  from 
the  fall.  These  conditions  of  acceptance  were  stire  to  be 
more  attractive  to  the  mean  and  more  fallen  members  of 
the  human  family  than  to  the  more  noble  ones; — the 
weak,  the  fallen  ones,  realizing  the  more  keenly  their 
need  of  a  Savior,  because  they  appreciate  much  more 
their  own  imperfections ;  while  the  less  fallen,  with  a 
measvire  of  self-satisfaction,  are  not  much  inclined  to  bow 
low  before  the  cross  of  Christ,  to  accept  justification  as  a 
free  gift,  and  to  approach  upon  this  basis,  and  this  alone, 
to  the  throne  of  heavenly  grace  to  obtain  mercy  and  find 
grace  to  help.  They  are  more  inclined  to  lean  to  their 
owa  tmderstanding,  and  to  have  that  well-satisfied  feel- 


90 


The  Call  of  The  New  Creation. 


ing  which  will  hinder  them  from  coming  in  by  the  low 
gate  and  narrow  way. 

God  is  evidently  putting  a  premium  upon  humility  in 
connection  with  all  whom  he  invites  to  become  members 
of  this  New  Creation.  The  Apostle  points  this  out,  say- 
ing, "Htunble  yourselves,  therefore,  under  the  mighty 
hand  of  God,  that  he  may  exalt  you  in  due  time."  (i 
Pet.  5:6.)  Paul  points  them  to  the  pattern,  Christ 
Jesus — how  he  humbled  himself  and  made  himself  of  no 
reputation,  seeking  a  lower  nature  and  suffering  death, 
even  the  death  of  the  cross,  etc. ;  on  account  of  which 
obedience  and  humility  God  highly  exalted  him.  Then 
Peter  points  the  lesson,  saying,  "God  resisteth  the 
proud  and  giveth  grace  to  the  humble."  (i  Pet.  5: 5.)  Ye 
see  your  calling,  brethren,  how  that  not  many  great  or 
wise  or  learned  are  called,  but  chiefly  the  poor  of  this 
world,  rich  in  faith.  With  the  premium  which  God  sets 
npon  humility,  there  is  also  a  premium  which  he  sets 
upon  faith.  He  would  have  for  New  Creatures  those  who 
have  learned  to  trust  him  implicitly,  who  accept  his 
grace  as  sufficient  for  them,  and  in  the  strength  which  he 
supplies  attain — as  incidental  to  their  exaltation — ^the 
victory  to  which  he  calls  them. 

CHARACTER,  NEVERTHELESS,  A  CONDITION  OP  THE  CALL. 

Although  God  does  not  call  the  wise  or  the  great  or  the 
learned,  we  are  not  to  tmderstand  from  this  that  his  jieopla 
are  base  or  ignorant,  in  the  sense  of  being  evil  or  corrupt 
or  debased.  On  the  contrary,  the  Lord  sets  the  highest 
possible  standard  before  those  whom  he  calls;  they  are 
called  to  holiness,  to  pm4ty,  to  faithfulness  and  to  prin- 
ciples of  righteousness; — to  an  appreciation  of  these 
things  in  their  own  hearts  and  the  showing  forth  of  them 
m  their  lives  to  the  glory  of  him  who  hath  called  them 
fiut  of  darkness  into  his  marvelous  light.  (2  Pet.  1:3;  1 
Pet.  2:  9.)  The  world  may  know  them  according  to  the 
flesh  only,  and  according  to  the  flesh  they  may  not  be 
more  noble  o .  refined  than  others, — frequently  less  so, — 
but  their  acceptance  with  the  Lord  is  not  according  to 
the  flesh,  but  according  to  the  spirit,  according  to  their 


The  Call  of  The  New  Creation. 


91 


minds,  their  intentions,  their  "hearts."  Consequently, 
from  the  moment  they  accept  the  grace  of  God  in  Christ 
and  the  forgiveness  of  their  sins,  and  make  a  consecra- 
tion of  themselves  to  the  Lord,  they  are  counted  as  freed 
from  those  blemishes  which  were  theirs  naturally  as  chil- 
dren of  Adam;  they  are  cotmted  as  though  their  flesh 
were  robed  in  the  merits  of  Christ,  hiding  all  of  its 
defects.  It  is  the  new  mind,  the  new  will,  that  is  the 
"  New  Creature"  accepted  of  God  and  called,  and  it  alone 
is  being  dealt  with. 

True,  the  new  mind  as  it  develops  will  show  itself  to  be 
noble,  honorable,  upright,  and  gradually  it  will  come 
more  and  more  to  have  power  and  control  over  the  flesh, 
so  that  those  who  recognize  not  the  New  Creatures,  even 
as  they  did  not  recognize  the  Lord,  may  ultimately  come 
to  marvel  at  their  good  works  and  holy  living  and  spirit 
of  a  sound  mind,  though  even  these  may  at  times  be 
attributed  by  them  to  some  ignoble  motives.  And  not' 
withstanding  the  gradual  growth  of  the  new  mind 
more  and  more  into  harmony  with  the  mind  of  the  Lord, 
these  may  never  get  full  control  over  the  mortal  bodies 
with  which  they  are  connected,  although  it  will  sttrely  be 
their  object  and  effort  to  glorify  God  in  their  bodies  as 
well  as  in  their  spirits,  their  minds,  which  are  his. — i  Cor. 
6:  20. 

Let  us  notice  some  of  these  specifications  and  limita- 
tions as  respects  character  in  the  "  New  Creation."  The 
Apostle's  exhortation  to  one  of  these  called  ones, — ^but 
applicable  to  all  of  them, — is,  "Fight  the  good  fight  of 
faith,  lay  hold  on  eternal  life,  where vinto  thou  art  also 
called."  (i  Tim.  6:  12.)  These  New  Creatures  are  not 
to  expect  to  gain  the  victory  and  the  great  reward  with- 
out a  battle  with  the  adversary,  as  well  as  with  sin 
abounding  in  all  their  associations  and  the  weakness  of 
their  own  flesh,  though  the  latter  is  covered  by  the  merit 
of  Christ's  righteousness  under  the  terms  of  the  Grace 
Covenant.  The  Apostle  again  exhorts  this  class  to 
"Walk  worthy  of  God  who  hath  called  you  unto  his 
Kingdom  and  glory."  (i  Thess.  2:  12.)  The  New 
Creature  is  not  only  to  recognize  his  calling  and  its  ulti* 


The  Call  of  The  New  Creation. 


mate  reward  in  the  Kingdom  and  glory,  but  he  is  to 
remember  that  in  the  present  hfe  he  has  become  a  repre- 
sentative of  God  and  of  his  righteousness,  and  he  is  to 
seek  to  walk  in  accord  therewith.  Thus  we  read,  "  As  he 
that  hath  called  you  is  holy,  so  be  ye  holy  in  all  manner 
of  conversation;  because  it  is  written,  'Be  ye  holy;  for  I 
am  holy.'"  (i  Pet.  r:  15,  16.)  Again,  in  the  same 
epistle  (2:9)  we  read,  "Ye  should  show  forth  the  praises 
of  him  who  hath  called  you  out  of  darkness  into  his  mar- 
velous light." 

Spiritual  Israelites  of  the  New  Creation  were  not  put 
under  bondage  to  specific  laws,  as  were  the  flesnly  Israel- 
ites; but  were  put  under  "  the  law  of  liberty,"  that  their 
love  for  the  Lord  might  demonstrate  itself,  not  only  in 
respect  to  voluntarily  avoiding  the  things  recognized  as 
disapproved  of  the  Lord,  but  also  in  respect  to  voluntarily 
sacrificing  human  rights  and  interests  in  the  service  of 
truth  and  righteousness,  for  the  Lord  and  for  the  breth- 
ren. It  is  in  accord  with  this  that  the  Apostle  declares 
"God  hath  not  called  us  unto  uncleanness  but  unto  holi- 
ness." (i  Thess.  4;  7.)  He  declares  again,  "Ye  have  been 
called  unto  liberty,  only  use  not  liberty  for  an  occasion 
to  the  flesh"  (Gal.  5 :  13),  an  occasion  to  do  evil:  use  your 
liberty  rather  in  sacrificing  present  rights  for  the  sake  of 
the  truth  and  its  service ; — that  thus  you  may  be  sacri- 
ficing priests  of  the  royal  priesthood  who,  by  and  by, 
shall  reign  in  God's  Kingdom  as  joint-heirs  with  Christ 
to  dispense  divine  blessings  to  the  world. 

Many  are  the  Scriptures  that  point  out  that  the  call 
to  be  "New  Creatures"  is  a  call  to  glory,  honor  and 
immortality  (Phil.  3:  14;  2  Pet.  i  3,  etc.),  but  every- 
where the  Lord  indicates  that  the  path  to  this  glory  is  a 
narrow  one  of  trial,  testing,  sacrifice;  so  that  only  those 
who  are  begotten  of  his  spirit,  yea,  filled  with  it,  will  be 
able  to  come  off  conquerors  in  the  end  and  attain  to  the 
glorious  things  whereunto  they  are  called,  the  way  to 
which  has  been  made  possible  to  the  called  ones  through 
him  who  has  promised,  "My  grace  is  sufficient  for  you; 
for  my  strength  is  made  perfect  in  your  weakness." 

Nor  are  we  to  think  of  different  calls,  but  are  to  remem- 


The  Call  of  The  New  Creation. 


93 


ber  the  declaration  of  the  Apostle  (Eph.  4:4),  "Ye  are 
called  in  one  hope  of  your  calling."  It  is  a  mistake, 
therefore,  for  any  to  think  that  they  have  any  choice  in 
this  matter.  Indeed,  so  far  as  the  world  is  concerned, 
in  the  next  age  there  will  be  no  call :  God  will  not,  during 
that  age,  be  seeking  to  select  a  special  class  separate  and 
distinct  from  others  and  to  a  special  position.  Instead 
of  calling  the  world  during  the  Millennial  age,  the  Lord 
will  command  them, — command  obedience  to  the 
laws  and  principles  of  righteousness ;  and  every  creatiire 
will  be  required  (not  requested)  to  render  obedience  to 
that  Millennial  government,  otherwise  he  will  receive 
stripes  for  his  disobedience,  and  ultimately  wiE  be  de- 
stroyed from  amongst  the  people,  as  is  written,  "He 
that  will  not  hear  [obey]  that  prophet  shall  be  cut  off 
from  amongst  the  people" — he  shall  die  the  Second 
Death,  from  which  there  will  be  no  hope  of  recovery. 

Neither  is  there  a  second  call  during  this  Gospel  age, 
though,  as  we  have  previously  seen,  there  is  a  second 
class  of  saved  ones  selected  dtuing  this  age — the  Great 
Company  (Rev.  7:  9-14)  "whose  number  no  man  know- 
eth,  out  of  every  nation  and  kindred  and  tongue,"  who 
shall  serve  God  in  his  temple  and  before  the  throne  in  con- 
tradistinction to  the  Bride,  who  will  be  in  the  throne  and 
members,  or  living  stones,  of  the  temple.  But  these  of 
this  second  company  have  no  separate  and  distinct  call. 
They  might  as  easily,  and  with  much  more  satisfaction, 
have  attained  to  the  glories  of  the  divine  nature  had  they 
rendered  prompt  and  hearty  obedience.  They  do  come 
off  victors  in  the  end,  as  is  shown  by  the  fact  that  to  them 
are  granted  the  palm  branches;  but  their  lack  of  zeal 
hindered  them  from  being  accepted  as  of  the  overcoming 
class,  thus  preventing  their  eternal  joint-heirship  and 
glory  as  participants  in  the  New  Creation,  as  well  as 
depriving  them  of  much  of  the  joy  and  peace  and  satis- 
faction which  belongs  to  the  overcomers  and  is  enjoyed 
by  them  even  in  this  present  life.  The  place  to  which 
they  wUl  attain,  as  we  have  previously  seen,  will  appa- 
rently be  one  similar  in  many  respects  to  the  estate  of 
plane  of  the  angels. 


94 


The  Call  of  The  New  Creation. 


Another  thought  in  connection  with  the  call  is  that  its 
time  is  limited,  as  the  Apostle  declares,  "Now  is  the 
acceptable  time;  behold  now  is  the  day  of  salvation." 
"  To-day  if  ye  will  hear  his  voice  harden  not  yovir  hearts." 
(aCor.  6:  2;Heb.  3:  15.)  This  acceptable  day,  or  accept- 
able year  or  acceptable  period  or  epoch,  began  with  our 
Lord  Jesus  and  his  consecration.  He  was  called.  He  took 
not  the  honor  upon  himself,  and  it  has  continued  ever 
since — "No  man  taketh  this  honor  imto  himself."  (Heb. 
5 :  4.)  Bold  indeed  would  be  the  man  who  would  asstmie 
the  right  to  a  change  of  nature  from  htmian  to  divine, 
and  from  being  a  member  of  the  family  of  Adam  and 
joint-heir  in  his  lost  and  forfeited  estate,  to  being  a  joint- 
heir  with  Christ  in  all  the  riches  and  glory  and  honor  of 
which  he,  in  response  to  his  call,  became  the  rightful  heir 
in  perpettiity. 

The  close  of  this  call,  or  "  day  of  salvation,"  or  "accept- 
able time"  will  come  no  less  certainly  than  it  began.  A 
definite,  positive  nimiber  were  ordained  of  God  to  con- 
stitute the  New  Creation,  and  so  soon  as  that  ntunber 
shall  be  completed  the  work  of  this  Gospel  age  will  be 
finished.  We  might  observe  also  that  as  soon  as  the 
proper  number  shall  have  been  called,  the  call  itself 
must  cease ;  because  it  would  not  be  consistent  for  God 
to  call  even  one  individual  more  than  he  had  predesti- 
nated, even  though  he  foreknew  how  many  of  the  called 
ones  would  fail  of  obedience,  fail  to  make  their  calling 
and  election  sure,  and,  therefore,  need  to  be  replaced  by 
others.  Consistency  seems  to  demand  that  the  Almighty 
shall  not  even  seem  to  trifle  with  his  creatures  by  extend- 
ing a  single  invitation  which  could  not  be  made  good  if 
accepted.  The  Scriptures  hold  out  the  thought  that  for 
this  limited,  elect  ntmiber  of  the  Royal  Priesthood  a 
crown  apiece  has  been  provided ;  and  that  as  each  accepts 
the  Lord's  call  and  makes  his  consecration  under  it,  one 
of  the  crowns  is  set  apart  for  him.  It  is  not,  therefore, 
proper  to  suppose  that  the  Lord  would  call  any  one  who, 
on  presenting  himself  and  accepting  the  call,  would  need 
to  be  informed  that  no  cro^i\Ti  could  be  apportioned  to 
him  yet,  but  that  he  must  wait  until  some  one  who 


The  Call  of  The  New  Creation. 


95 


wotild  prove  tmfaithful  shottld  forfeit  his  claim.  Our 
Lord's  exhortation,  "  Hold  fast,  .  .  .  that  no  man 
take  thy  crown,"  seems  to  imply  not  only  the  limited 
number  of  crowns,  but  that  ultimately,  in  the  end  of  this 
age,  there  would  come  a  time  when  those  who  had  not 
faithfully  lived  up  to  their  covenant  would  be  rejected, 
and  that  others  at  that  time  would  be  in  waiting  for 
their  crowns. — Rev.  3:  ii. 

To  our  understanding  the  general  call  to  this  joint- 
heirship  with  our  Redeemer  as  members  of  the  New  Crea- 
tion of  God,  ceased  in  1881.  But  we  apprehend  that  a 
large  ntimber  (in  all  the  various  denominations  of 
Christendom — probably  twenty  or  thirty  thousand) 
who  at  that  time  had  made  full  consecration  of  them- 
selves, have  not  proven  faithful  to  their  covenant  of  self- 
sacrifice.  These,  one  by  one,  as  their  full  measure  of 
testing  is  reached,  if  found  unfaithful,  are  rejected  from 
fellowship  in  the  called  company — to  the  intent  that 
others  who  meantime  have  consecrated,  though  not  under 
the  call,  may  be  admitted  to  full  relationship  in  this  fel- 
lowship with  Christ  and  his  joint-heirs,  that  they,  in 
turn,  may  stand  their  testing  and,  if  found  unworthy,  be 
similarly  rejected  and  their  places  be  filled  by  still  others 
who  will  be  waiting  in  an  attitude  of  consecration. 
Evidently,  by  such  arrangement,  no  necessity  has  existed 
for  any  general  call  since  1881.  Those  now  admitted  can 
as  well  be  granted  their  privileges  and  opportvinities 
without  coming  under  the  general  call  or  invitation 
which  ceased  in  1881 — they  are  admitted  on  application, 
as  opportunity  permits,  to  fill  up  the  places  of  those  who 
are  going  out.  It  is  our  expectation  that  this  work  of 
going  out  and  coming  in  will  continue  until  the  last  mem- 
ber of  the  new  order  of  creation  shall  have  been  foimd 
worthy,  and  all  the  crowns  everlastingly  apportioned. 

The  Apostle  declares,  "Ye,  brethren,  are  not  in  dark- 
ness, that  that  day  should  overtake  you  as  a  thief."  (i 
Thess.  5:4.)  In  harmony  with  all  the  various  prece- 
dents of  Scripture,  we  are  inclined  to  believe  that  in  this 
harvest  time  of  the  Gospel  age  a  knowledge  of  the  truth 
respecting  the  div'ne  plan  of  the  ages,  and  the  presence 


96 


The  Call  of  The  New  Creation. 


of  the  Son  of  Man,  and  the  harvest  work  will  be  brought 
to  the  attention  of  all  the  Lord's  consecrated  ones.  We 
apprehend  that  thus  "present  truth,"  will  be  quite  a 
testing  or  proof  of  proper  heart  conditions  amongst  the 
consecrated  here,  even  as  the  message  of  our  Lord's  pres- 
ence and  the  harvest  of  the  Jewish  age  served  to  test 
earthly  Israel  at  the  first  advent.  It  is  a  part  of  our 
expectation  that  those  who  in  this  time  come  to  a  clear 
knowledge  of  the  truth  and  give  evidence  of  sincerity  of 
faith  in  the  precious  blood  and  the  depth  of  their  conse- 
cration to  the  Lord's  service,  and  who  are  granted  a 
clear  insight  into  the  divine  plan,  should  be  considered  as 
having  this  proof  that  they  have  been  accepted  with  the 
Lord  as  prospective  heirs  with  Christ  Jesus,  even  though 
they  consecrated  since  1881.  If  their  consecration  was 
made  long  ago,  before  the  caU  ceased,  we  may  understand 
that  after  so  long  a  time  they  are  coming  into  the  proper 
attitude  of  consecration,  and  that,  therefore,  the  knowl- 
edge of  present  truth  has  been  granted  to  them  as  a 
blessing  and  as  an  evidence  of  their  fellowship  of  spirit 
with  the  Lord.  If  they  were  not  amongst  the  consecrated 
in  1881,  or  before,  the  inference  would  be  that  they  had 
now  been  accepted  to  association  in  the  called  class  by 
being  given  the  place  of  some  one  previously  called,  but 
who  had  proved  himself  lacking  in  zeal, — neither  cold 
nor  hot — and  therefore  spewed  out — to  have  his  portion 
properly  in  the  time  of  trouble  coming,  and  there  to 
learn  valuable  lessons  under  disciplines  and  chastise- 
ments which  he  shovdd  have  learned  from  the  Word  of 
God,  and  to  come  up  through  a  time  of  great  tribulation 
to  a  place  in  the  "Great  Company,"  whereas  he  should 
have  come  willingly  and  joyfully  through  tribulation  to  a 
place  with  Christ  in  the  throne. 

HOW  GOD  CALLS. 

"Of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  onto  us 
voisdom  and  righteousness  [justification]  ana  tancti/icatiou 
and  deliverance.  — i  Cor.  i:  30. 

CHRIST  OUR  WISDOM. 

Wisdom  is  here  given  the  first,  and  in  that  sense  the 
most  important,  place  amongst  the  steps  of  salvation. 


The  Call  of  The  New  Creation. 


97 


The  Wise  Man's  testimony  agrees  with  this,  saying, 
"Wisdom  is  the  principal  thing  .  .  .  with  all  thy 
getting  get  understanding."  However  well  disposed 
we  may  be,  however  weak  or  strong,  wisdom  is  the  prime 
essential  to  otir  taking  the  proper  covirse.  And  this  is 
generally  acknowledged  amongst  men.  All  of  any  intelli- 
gence are  seeking  for  ftirther  knowledge  and  wisdom; 
even  those  who  take  the  most  foolish  courses,  as  a  rule 
take  them  in  following  paths  which  do  not  appear 
to  them  at  the  time  to  be  unwise  ones.  It  was  thus  with 
mother  Eve:  she  longed  for  knowledge,  wisdom;  and 
the  veiy  fact  that  the  forbidden  tree  seemed  to  be  a 
gateway  to  wisdom  constituted  her  temptation  to  diso- 
bedience to  her  Creator.  How  necessary  then  is  a  wise 
cotmselor  to  guide  us  in  wisdom's  ways  of  pleasantness, 
and  through  her  paths  of  peace. 

And  if  mother  Eve,  even  in  her  perfection,  needed  a 
wise  guide,  much  more  do  we,  her  fallen,  imperfect  chil- 
dren, need  such  a  guide.  Our  heavenly  Father  in  calling 
us  to  membership  in  the  New  Creation  foresaw  all  our 
needs:  that  our  own  wisdom  would  not  be  sufficient  for 
us,  and  that  the  wisdom  of  the  Adversary  and  his  deluded 
followers  woidd  be  exercised  to  otu*  injury — to  make 
light  appear  darkness  and  darkness  appear  light;  hence 
the  provision  of  our  text  that  Christ  should  be  owe  wis- 
dom. Before  ever  we  come  to  God,  before  ever  we  re- 
ceive the  merit  of  the  atonement  or  through  it  reach  the 
relationship  of  sons,  we  need  help,  guidance,  wisdom, 
the  opening  of  the  eyes  of  our  tmderstanding  that  we  may 
discern  the  supply  which  God  has  provided  in  his  Son. 

In  order  to  have  a  hearing  ear  fcr  the  wisdom  that 
Cometh  from  above,  an  earnest  condition  of  heart  is 
necessary.  We  must  possess  a  measure  of  hiunility, 
else  we  will  think  of  ourselves  more  highly  than  we  ought 
to  think,  and  will  fail  to  discern  our  own  weaknesses, 
blemishes,  tmworthiness,  from  the  divine  standpoint. 
We  need  also  to  have  a  certain  amovmt  of  honesty  or 
candor, — to  be  willing  to  admit,  to  acknowledge,  the 
defects  seen  by  the  humble  mind.  Looking  from  this 
standpoint,  those  who  long  for  righteousness  andharmonjr 

7  P 


98  The  Call  of  The  New  Creation. 

with  God  are  pointed  by  the  Lord's  providences  to 
Jesus  as  the  Savior.  However  imperfectly  at  first  any 
may  understand  the  philosophy  of  the  atonement  accom- 
plished for  us,  they  must  at  least  grasp  the  fact  that  they 
"were  by  nattire  children  of  wrath  even  as  others" — 
sinners ;  that  Christ's  sacrifice  was  a  righteous  one  and 
that  God  provided  and  accepted  it  on  our  behalf; 
that  through  his  stripes  we  may  be  healed,  through  his 
obedience  we  may  be  accepted  of  the  Father,  our  sins 
being  reckoned  as  laid  upon  him  and  borne  by 
him,  and  his  righteousness  and  merit  reckoned  as  appli- 
cable to  us  for  a  robe  of  righteousness.  We  must  see 
this — Christ  must  thus  be  made  imto  us  wisdom — before 
we  can  act  upon  the  knowledge,  and  by  hearty  acceptance 
of  his  merit  be  justified  before  the  Father  and  accepted 
and  sanctified,  and,  by  and  by,  delivered  and  glorified. 
But  Christ  does  not  cease  to  be  our  wisdom  when  the 
next  step  is  taken,  and  he  becomes oiir  justification.  No: 
we  still  need  him,  as  our  Wisdom,  otir  wise  Counselor. 
Under  his  guidance  we  need  to  see  the  wisdom  of  making 
a  full  consecration  and  the  wisdom  of  following  up  that 
consecration  in  a  life  of  sanctification,  to  the  doing  of  the 
Father's  will.  In  every  step  that  we  take  wisdom  is 
the  principal  thing;  and  all  through  the  life  of  consecra- 
tion, or  sanctification,  at  every  step  of  the  jovimey  to  the 
Heavenly  City,  we  need  the  wisdom  which  cometh  from 
above,  which  the  Apostle  describes, — "first  ptire,  then 
peaceable,  gentle,  easy  to  be  entreated,  full  of  mercy  and 
good  fruits,  without  partiality  and  without  hypocrisy." 
(Jas.  3:  17.)  Earthly  wisdom  operates  along  the  lines 
of  selfishness,  self-wiU,  self-esteem,  self-righteousness, 
self-sufficiency;  and,  as  the  Apostle  points  out,  these 
things  lead  to  bitter  envying  and  strife,  because  this 
wisdom,  instead  of  being  from  above,  is  "earthly,  sensual, 
devilish."  The  heavenly  wisdom,  on  the  contrary,  is  in 
harmony  with  the  divine  character  of  love,  which  "vaunt- 
eth  not  itself,  is  not  puffed  up,  behaveth  not  itself  un- 
seemly, rejoiceth  not  in  iniquity,  but  rejoiceth  in  the 
truth." 

There  is  order  in  tne  operation  of  this  wisdom,  too; 


The  Call  of  The  New  Creation 


99 


for  while  it  takes  hold  upon  all  the  conditions  mentioned 
by  the  Apostle  James  above,  there  is  a  difference  in  the 
rank  it  assigns  to  each.  While  the  spirit  of  wisdom 
from  above  is  peaceable, — desires  peace,  and  seeks  to 
promote  it, — nevertheless  it  does  not  put  peace  first,  but 
purity, — "first  pure,  then  peaceable."  It  is  earthly 
wisdom  which  suggests  "peace  at  any  price,"  and  com- 
mands the  conscience  to  be  still  that  selfish  peace  may  be 
promoted.  The  wisdom  that  is  pure  is  simple,  is  guile- 
less, honorable,  open:  it  loves  the  light;  it  is  not  of  dark- 
ness, of  sin,  nor  favorable  to  anything  that  needs  to  be 
hidden :  it  recognizes  the  hidden  works  as  usually  works 
of  darkness,  the  secret  things  as  usually  evil  things. 
It  is  peaceable  so  far  as  would  be  consistent  with  honesty 
and  piu-ity ;  it  desires  peace,  harmony,  unity.  But  since 
peace  is  not  first,  therefore  it  can  only  be  morally  at 
peace,  and  fully  in  harmony  with  those  things  which  are 
honest,  pure  and  good. 

This  heavenly  wisdom  is  gentle — not  coarse,  rough, 
either  in  its  plans  or  methods.  Its  gentleness,  neverthe- 
less, follows  its  ptirity  and  peaceableness.  Those  who 
possess  it  are  not  primarily  gentle  and  then  pure  and 
peaceable,  but  first,  or  primarily,  pure,  sanctified  with 
the  trut!|i.  They  are  desirous  of  peace  and  disposed  to  pro- 
mote it;  therefore  they  are  gentle  and  easy  to  be 
entreated.  But  they  can  only  be  easily  entreated  in  har- 
mony with  purity,  peace  and  gentleness :  they  can  not  be 
easily  entreated  to  assist  in  any  evil  work,  for  the  spirit 
of  heavenly  wisdom  forbids  such  a  course. 

Heavenly  wisdom  is  full  of  mercy  and  good  fruits:  it 
rejoices  in  mercy,  which  it  sees  to  be  an  essential  element 
of  the  divine  character  it  essays  to  copy.  Mercy  and  all 
good  fruits  of  the  holy  Spirit  of  the  Lord  are  sure  to  pro- 
ceed from,  and  be  thoroughly  ripened  and  developed  in, 
the  heart  which  is  illuminated  with  the  wisdom  from 
above ;  but  this  mercy,  while  taking  hold  of  the  ignorant 
and  unintentional  evil-doers  with  sympathy  and  help, 
cannot  have  sympathy  or  affiliation  with  wilful  wrong- 
doers, because  the  spirit  of  wisdom  is  not  fi.rst  mercy,  but 
first  purity.  Hence  the  mercy  of  this  wisdom  can  only 


lOO 


The  Call  of  The  New  Creation. 


exercise  itself  fully  toward  unintentional  or  ignorant 
wrong-doers. 

This  heavenly  wisdom  is  declared  to  be  "without  par- 
tiality." Partiality  would  imply  injustice;  and  the 
purity  and  peace  and  gentleness  and  mercy  and  the 
good  fruits  of  the  Spirit  of  wisdom  from  above  lead  us  to 
be  no  longer  respecters  of  persons,  except  as  character 
demonstrates  their  real  value.  The  outward  features  of 
the  natural  man,  the  color  of  the  skin,  etc.,  are  ignored 
by  the  Spirit  of  the  Lord, — the  Spirit  of  wisdom  which 
cometh  from  above:  it  is  impartial  and  desires  that 
which  is  ptire,  peaceable,  gentle,  true,  wherever  found 
and  under  whatever  circtunstances  exhibited. 

This  wisdom  from  above  is  furthermore  "without 
hypocrisy" — it  is  so  pure,  so  peaceable,  so  gentle,  so 
mercifxd  toward  all  that  there  is  no  necessity  for  hypoc- 
risy where  it  is  in  control.  But  it  is  boimd  to  be  out  of 
harmony,  out  of  sympathy,  out  of  fellowship  with  all 
that  is  sinful,  because  it  is  in  fellowship,  in  sympathy 
with  all  that  is  pure  or  that  is  making  for  purity,  peace 
and  gentleness;  and  under  such  conditions  there  is 
no  room  for  h5^ocrisy. 

Heavenly  wisdom  in  respect  to  all  these  matters  God 
has  given  us  through  his  Son ; — not  only  in  the  njessage  of 
his  redemptive  work,  but  also  in  his  exhibition  of  the 
graces  of  the  Spirit  and  of  obedience  to  the  Father,  thus 
instructing  us  both  by  word  and  example.  Moreover, 
this  wisdom  from  above  comes  to  us  through  the  apos- 
tles, as  Christ's  representatives,  through  their  teachings — 
as  well  as  through  aU  those  who  have  received  this  Spirit 
of  wisdom  from  above,  and  who  daily  seek  to  let  their 
light  so  shine  as  to  glorify  their  Father  in  Heaven. 

CHRIST  OUR  JUSTIFICATION. 

We  have  already,  to  some  extent,  discussed  the  atone- 
ment between  God  and  man,  in  which  ovir  Lord  Jesus 
was  made  unto  all  those  who  accept  him  Justification.* 
But  here  we  want  to  examine  more  particularly  the 
meaning  of  this  common  word,  Justification,  which  seems 
to  be  but  imperfectly  understood  by  the  majority  of  the 
*  Vol.  v.,  Chao.  XV.  . 


The  Call  of  The  New  Creation. 


lOI 


Lord's  people.    The  primary  thought  in  the  word  Jxisti- 

fication  is  (i)  justice,  or  a  standard  of  right ;  (2)  that 
something  is  out  of  accord  with  that  standard — not  up 
to  its  requirements;  (3)  the  bringing  of  the  person  or 
thing  that  is  deficient  up  to  the  proper  or  just  standard. 
An  illustration  of  this  would  be  a  pair  of  balances  or 
scales:  on  the  one  side  a  weight  would  represent  Justice; 
on  the  other  side  something  representing  htrnian  obe- 
dience shoiald  be  fotmd  of  equal  weight,  to  balance 
Justice.  This  is  more  or  less  deficient  in  all,  and  the 
deficiency  requires  to  be  compensated  for  by  having 
something  added  to  it,  in  order  to  its  justification  or  bal- 
ancing. Applying  this  illustration  more  particularly, 
we  see  Adam  as  originally  created,  perfect;  in  harmony 
with  God  and  obedient  to  him.  This  was  his  right,  proper, 
just  condition,  in  which  he  should  have  continued.  But 
through  sin  he  came  under  divine  sentence  and  was 
straightway  rejected,  as  being  no  longer  up  to  the  divine 
standard.  Since  then  his  posterity,  "bom  in  sin  and 
shapen  in  iniquity,"  have  come  forth  to  life  on  a  still 
lower  plane  than  their  father,  Adam — still  further  from 
the  standard  required  by  divine  Justice.  This  being 
conceded,  it  is  useless  for  any  of  Adam's  posterity  to  ask 
the  Creator  for  a  fresh  balancing,  or  trial,  to  see 
whether  or  not  he  could  come  up  to  the  standard  of  in- 
finite Justice.  We  concede  that  such  a  trial  would  be 
absolutely  useless ;  that  if  the  perfect  man  by  disobedi- 
ence forfeited  his  standing,  we  who  are  imperfect,  fallen, 
depraved,  could  have  no  hope  of  meeting  the  require- 
ments of  Justice,  or  of  balancing  otirselves,  justifying 
otu-selves,  before  God — "We  have  all  sinned  and  come 
short  of  the  glory  of  God"  wherein  our  race  was  orig- 
inally created,  representatively,  in  father  Adam. 

If,  then,  we  see  that,  as  a  race,  we  are  all  unjust,  all  un- 
righteous, all  imperfect,  and  if  we  see,  too,  that  none  can 
by  any  works  meet  the  requirements  of  Justice,  we  see 
assuredly  that  "none  could  pive  to  God  a  ransom  for  his 
brother."  (Psa.  J19:  7.)  None  could  make  up  the  defi- 
ciency for  another,  because  not  only  has  he  no  surplus  of 
merit  or  weight  or  virtue  to  apply  to  another,  but  he  has 


102 


Tlie  Call  of  The  New  Creation. 


not  even  enough  for  himself,  "for  all  have  sinned  and 
come  short."  We  ask,  therefore.  Can  God  accept  and 
deal  with  the  unjust,  the  fallen  ones-  he  who  already 
has  condenmed  them  and  declared  them  unworthy  of  his 
favor,  and  that  they  shall  die  as  unworthy  of  life?  He 
shows  us  that  he  has  a  way  of  doing  this — a  way  by 
which  he  may  sdll  be  just  and  yet  be  the  justifier  of  him 
that  believeth  in  Jesus.  He  shows  that  he  has  appointed 
Christ  the  Mediator  of  the  New  Covenant,  and  that 
Christ  has  bought  the  world  with  his  own  precious  blood 
— sacrifice — and  that  in  due  time,  during  the  Millen- 
nial age,  Christ  will  take  to  himself  his  great  power,  and 
reign  as  the  King  of  earth,  and  bless  all  the  families  of 
the  earth  with  a  knowledge  of  the  truth  and  with  an 
opportunity  for  restitution  to  the  image  of  God  as  repre- 
sented in  Father  Adam, — and  fortified  by  the  experiences 
of  the  fall  and  of  the  recovery.  This  work  of  bringing 
back  mankind  to  perfection  will  be  the  work  of  Justifica- 
tion— actual  justification,  as  distinguished  from  reckoned 
justification,  or  "justification  by  faith"  imputed  to  the 
Church  during  the  Gospel  age.  Actual  justification  will 
start  with  the  beginning  of  our  Lord's  Millennial  reign, 
and  will  progress  step  by  step  until  "every  man"  shall 
have  had  the  fullest  opportunity  for  return  to  all  that 
was  lost  through  father  Adam — with  added  experiences 
that  will  be  helpful.  Thank  God  for  that  period  of  actual 
justification — actual  making  right — actual  bringing  of 
the  willing  and  obedient  of  the  race  from  imperfection  to 
perfection — physically,  mentally,  morally.' 

But  now  we  are  specially  considering  the  New  Creation 
and  what  steps  God  has  taken  for  the  justification  of  this 
little  class  of  humanity  whom  he  has  called  to  the  divine 
nature  and  glory  and  immortality.  These,  as  well  as  the 
world,  need  justification,  because  by  nature  "children  of 
wrath  even  as  others"; — because  as  God  could  not  deal 
with  the  world  while  under  sentence  of  death  as  sinners, 
neither  could  he  deal  on  that  basis  with  those  whom  he 
calls  to  be  of  the  New  Creation.  If  the  world  must  be 
justified — brought  to  perfection — before  God  can  again 
be  in  harmony  with  them,  how  could  he  fellowship  the 


Tlie  Call  0}  The  New  Creation.  103 


Church,  or  call  her  to  joint-heirship  with  his  Son  unless 

first  justified?  It  must  be  conceded  that  justification  is 
a  necessary  pre-requisite  to  otir  call  to  the  New  Creation, 
but  how  can  justification  be  effected  for  us  ?  Must  we  be 
restored  to  absolute,  actual  perfection, — physically,  men- 
tally, morally?  We  answer,  No;  God  has  not  provided 
for  us  such  an  actual  justifitation,  but  he  has  provided  a 
justification  of  another  kind,  which  in  the  Scriptvires  is 
designated,  "  justificatton  by  faiih" — not  an  actual  justi- 
fication, but  a  reckoned  one.  God  agrees  that  all  those 
who  dtiring  this  period  of  the  continuance  of  the  reign  of 
sin  and  death  shall  hear  the  message  of  his  grace  and 
mercy  through  Christ,  and  shall  come  so  into  accord  with 
the  wisdom  from  above  that  they  will  confess  their 
wrong  condition  and,  believing  the  Lord's  message  of  his 
mercy  and  grace  in  Christ,  will  repent  of  sin  and  so  far  as 
possible  make  restitution  for  their  wrong; — these,  in- 
stead of  retiaming  to  actual  human  perfection,  he  will 
reckon  as  having  their  blemishes  covered  with  Christ's 
merit.  In  dealing  with  them  he  will  reckon  them  just 
or  right,  justifying  them  through  faith. 

This  reckoned  justification,  or  justification  by  faith, 
holds  good  so  long  as  the  faith  continues  and  is  backed 
by  endeavors  to  do  the  Lord's  will.  (If  faith  and  obe- 
dience cease,  at  once  the  justification  ceases  to  be  im- 
puted.) But  faith-justification  does  not  cease  when  the 
next  step  (of  sanctification)  is  taken.  It  continues  with 
us  as  New  Creatures,  not  only  covering  us  from  the  Adamic 
Oondemnation,  but  from  all  the  weaknesses  and  imper- 
jections  of  word,  thought  and  deed  which  are  ours 
through  the  weaknesses  of  the  flesh,  through  heredity 
(not  wilful) .  It  continues  thus  to  cover  the  Lord's  people 
as  New  Creatures  even  to  the  end  of  their  jotomey — 
through  aU  the  testings  and  trials  necessary  to  them  as 
candidates  for,  and  probationary  members  of,  the  New 
Creation.  It  is  in  line  with  this  that  the  Apostle  declares 
"There  is  therefore  now  no  condemnaiion  to  them 
which  are  in  Christ  Jesus,  who  walk  not  after  the  flesh 
but  after  the  Spirit," — notwithstanding  the  fact  that  the 
treasure  of  the  new  natvire  is  in  an  earthen  vessel  and 


Z04 


The  Call  of  The  New  Creation. 


that  on  this  account  there  are  continually  unwilling 
blemishes,  the  least  of  which  would  condemn  us  as  un- 
worthy of  the  rewards  of  Ufe  everlasting  on  any  plane 
were  tiiey  not  co^'^ered  by  the  merits  of  our  wedding  gar- 
ment, the  robe  of  Christ's  righteousness,  our  imputed 
justification — justification  by  faith.  We  will  need  this 
justification,  and  it  will  continue  to  be  our  robe  so  long 
as  we  abide  in  Christ  and  are  still  in  the  flesh ;  but  it  will 
cease  completely  when  our  trial  ends  in  our  acceptance 
as  overcomers  and  we  are  granted  a  share  in  the  First 
Resxarrection.  As  the  Apostle  explains, — it  is  sown  in 
corruption,  dishonor  and  weakness,  but  it  will  be  raised 
in  incomiption,  in  power,  in  glory,  in  full  likeness  to  our 
Lord,  the  Quickening  Spirit,  who  is  the  express  image  of 
the  Father's  person.  When  that  perfection  shall  have 
been  attained  there  wiU  no  longer  be  a  necessity  for  an 
imputed  righteousness,  because  we  will  then  be  actually 
righteous,  actually  perfect.  It  matters  not  that  the 
perfection  of  the  New  Creation  will  be  on  a  higher  plane 
than  that  of  the  world;  i.  e.,  so  far  as  the  justification  is 
concerned  it  matters  not;  those  who  will  receive  God's 
grace  in  restitution  to  human  nature  in  perfection  will 
be  just  or  perfect  when  that  work  is  completed ;  but  per- 
fect or  right  on  a  lower  than  spirit  plane.  Those  now 
called  to  the  divine  nature  and  justified  by  faith  in  ad- 
vance, so  as  to  permit  their  call  and  testing  as  sons  of 
God,  will  not  be  actually  justified  or  perfected  until  in 
the  First  Resurrection  they  attain  that  fulness  of  life 
and  perfection  in  which  there  will  be  nothing  of  the  pres- 
ent imp)erfection  in  any  particular — the  perfection  now 
only  reckoned  or  imputed  to  them. 

THE  CAUSE  OR  GROUND  OF  OUR  JUSTIFICATION. 

Confusion  has  come  to  many  minds  on  this  subject  by 
reason  of  neglect  to  compare  the  declarations  of  God's 
Word.  Some,  for  instance,  noting  the  Apostle's  expres- 
sion that  we  are  "justified  by  faith"  (Rom.  5:  i;  3:  28; 
Gal.  3:  24),  hold  that  faith  is  so  valuable  in  God's  sight 
that  it  covers  o\ar  imperfections.  Others,  noting  the 
Apostle's  statement  that  we  are  "justified  by  God's 


The  Call  of  The  New  Creation.  105 


grace"  (Rom.  3:  24;  Titus  3:7),  hold  that  God  justifies 
or  clears  whomsoever  he  wills  arbitrarily,  irrespective 
of  any  quality  or  merit  or  faith  or  works  which  may  be 
in  them.  Still  others  note  the  Scriptural  declaration 
that  we  are  "justified  by  his  blood"  (Rom.  5:9;  Heb. 
9:  14;  I  John  1:7),  and  reason  from  this  that  the  death 
of  Christ  effected  a  justification  for  all  men,  irrespective 
of  their  faith  and  obedience.  And  still  others  take  the 
Scripture  statement  that  Christ  was  "raised  again  for 
our  justification"  (Rom.  4:  25),  and,  on  the  strength  of 
this,  claim  that  justification  comes  to  us  through  the 
resurrection  of  Christ.  Still  others,  taking  the  Scrip- 
ture which  says  "by  works  a  man  is  justified"  (J as.  2 :  24), 
claim  that  after  all  is  said  and  done  oixr  works  decide  the 
matter  of  favor  or  disfavor  with  God. 

The  fact  of  the  matter  is  that  these  expressions 
are  all  true,  and  represent  merely  different  sides  of  the 
one  great  question:  just  as  a  great  building  may  be 
viewed  from  front,  from  rear,  from  the  sides  and  from 
various  angles.  In  giving  the  above  expressions,  the 
apostles  at  different  times  were  treating  different  phases 
of  the  subject.  It  is  for  us  to  put  all  of  these  together  and 
see  in  that  combination  the  whole  truth  on  the  subject  of 
justification. 

First  of  all,  we  are  justified  by  God's  grace.  There 
was  no  obligation  upon  our  Creator  to  do  anything 
whatever  for  our  recovery  from  the  just  penalty  which 
he  had  placed  upon  us.  It  is  of  his  own  favor  or  grace 
that,  foreseeing  the  fall  even  before  our  creation,  he  had 
compassion  upon  us,  and  in  his  plan  provided  for  our 
redemption  the  Lamb  slain  before  the  foundation  of 
the  world.  Let  us  settle  this  question  of  our  reconcilia- 
tion to  the  Father, — that  it  is  all  of  his  grace  by  whatever 
means  he  was  pleased  to  bring  it  about. 

Secondly,  we  are  justified  by  the  blood  of  Christ — by 
his  redemptive  work,  his  death:  that  is  to  say,  the  Cre- 
ator's grace  toward  us  was  manifested  in  making  this 
provision  for  us, — that  "Jesus  Christ  by  the  grace  of 
God  should  taste  death  for  every  man, "  and  thus  pay  the 
penalty  for  Adam.  And  since  the  whole  world  came  into 


io6  The  Call  of  The  New  Creation. 

condemnation  through  Adam,  the  ultimate  effect  will  be 
the  cancellation  of  the  sin  of  the  whole  world.  Let  us 
make  sure  of  this  point  also,  as  of  the  first  one,  that 
God's  grace  operates  only  through  this  one  channel,  so 
that  "he  that  hath  the  Son  hath  life,  and  he  that  hath 
not  the  Son  hath  not  life, "  but  continues  under  the  sen- 
tence of  death. — i  John  5:  12. 

Thirdly,  that  Christ  Jesus  was  raised  from  death 
for  our  justification  is  equally  true ;  for  it  was  a  part  of 
the  divine  plan,  not  only  that  Messiah  should  be  the 
redeemer  of  the  people,  but  that  he  should  be  the  blesser 
or  restorer  of  all  desiring  to  retimi  to  harmony  with  the 
Father.  While,  therefore,  Jesus'  death  was  of  primary 
importance  as  the  basis  of  our  reconciliation,  he  could 
never  have  been  the  channel  for  our  blessing  and  restitu- 
tion«had  he  remained  in  death.  Hence  the  Father,  who 
provided  for  his  death  as  our  redemptive  price,  provided 
also  for  his  resurrection  from  the  dead,  that  in  due  time 
he  might  be  the  agent  for  man's  justification — for  hu- 
manity's return  to  a  right  or  just  condition,  in  harmony 
with  God. 

Fourthly,  we  (the  Church)  are  justified  by  faith  in  the 
sense  that  the  Lord's  provision  is  not  for  an  actual  justi- 
fication or  restitution  of  any  dtu-ing  this  age,  but  for 
merely  a  reckoned,  or  faith  restitution;  and  this,  of 
course,  can  apply  only  to  those  who  will  exercise  the 
faith.  Neither  our  faith  nor  oiu*  unbelief  can  have  any- 
thing whatever  to  do  with  the  divine  arrangements 
which  God  purposed  in  himself  and  has  been  carrying 
forward  and  will  accomplish  in  due  time;  but  our  par- 
ticipation in  these  favors  proffered  us  in  advance  of  the 
world  does  depend  upon  our  faith.  During  the  Millen- 
nial age  the  lengths  and  breadths  of  the  divine  plan  of 
salvation  will  be  manifested  to  all — the  Kingdom  of  God 
will  be  established  in  the  world,  and  he  who  redeemed 
mankind,  and  who  has  been  empowered  to  bless  all  with 
a  knowledge  of  the  truth,  will  actually  justify,  or  restore 
to  perfection,  as  many  as  desire  and  will  accept  the  divine 
favor  on  the  divine  terms. 

True,  faith  may  even  then  be  said  to  be  essential  "-o 


The  Call  of  The  New  Creation.  107 

restitution  progress  toward  actual  justification,  for  "  with- 
out faith  it  is  impossible  to  please  God,"  and  because  the 
restitution  blessings  and  rewards  will  be  bestowed  along 
lines  that  will  demand  faith ;  but  the  faith  that  wUl  then 
be  required  for  progress  in  restitution  will  differ  very 
much  from  the  faith  now  required  of  those  "called  to  be 
saints,"  "joint-heirs  with  Jesus,"  "New  Creatures." 
When  the  Kingdom  of  God  shall  be  in  control  and  Satan 
bound  and  the  knowledge  of  the  Lord  caused  to  fill  the 
earth,  these  fulfilments  of  divine  promises  will  be  recog- 
nized by  all,  andthus sight orkncnvledge  will  grasp  actually 
much  that  is  now  recognizable  only  by  the  eye  of  faith. 
But  faith  will  be  needed,  nevertheless,  that  they  may  go 
on  unto  perfection;  and  thus  the  actual  justification 
obtainable  by  the  close  of  the  Millennium  will  be  attained 
only  by  those  who  will  persistently  exercise  faith  and 
works.  Although  of  that  time  it  is  written,  "The  dead 
shall  be  judged  out  of  the  books  according  to  their 
WORKS, "  as  in  contradistinction  to  the  present  judgment 
of  the  Church  "according  to  your  faith,"  yet  their  works 
will  not  be  without  faith,  even  as  out  faith  must  not  be 
without  works  to  the  extent  of  our  ability. 

The  Apostle's  declaration  that  God  will  justify  the 
heathen  through  faith  (Gal.  3 :  8),  is  shown  by  the  context 
to  signify  that  the  reconciliation  by  restitution  will  not 
come  as  a  result  of  the  Law  Covenant,  but  by  grafce  under 
the  terms  of  the  New  Covenant,  which  must  be  believed 
in,  accepted  and  complied  with  by  all  who  would  benefit 
by  it.  A  difference  between  present  and  future  justifi- 
cation, then,  is  that  believers  of  the  present  time  are, 
upon  the  exercise  of  proper  faith,  granted  instantly  fel- 
lowship with  the  Father,  through  reckoned  justification, 
by  faith ;  whereas  the  exercise  of  obedient  faith  under  the 
more  favorable  conditions  of  the  next  age  will  not  bring 
reckoned  justification  at  all,  and  will  effect  actual  justifi- 
cation and  fellowship  with  God  only  at  the  close  of  the 
Millennium.  The  world  in  the  interim  will  be  in  the 
hands  of  the  great  Mediator,  whose  work  it  will  be  to 
represent  to  them  the  divine  will  and  to  deal  with  them, 
correcting  and  restoring  such  as  obey,  imtil  he  shall  have 


io8  The  Call  of  The  New  Creation. 

actually  justified  them, — at  which  time  he  will  present 
them  fatiltless  before  the  Father,  when  about  to  deliver 
up  his  Kingdom  to  God,  even  the  Father. — i  Cor.  15  -  24. 

Now  the  Lord  is  seeking  for  a  special  class  to  consti- 
tute his  New  Creation,  and  none  have  been  called  to  that 
heavenly  calling  except  such  as  have  been  brought  to  a 
knowledge  of  God's  grace  in  Christ,  and  been  able  to 
accept  that  divine  arrangement  by  faith; — to  so  fully 
trust  in  the  grand  outcome  of  God's  plan  that  their  faith 
therein  will  influence  and  shape  the  course  of  their  lives 
in  the  present  time,  and  cause  them  to  esteem  the  life  to 
come  as  of  such  paramoimt  value  that,  in  comparison, 
the  present  life  and  its  interests  would  appear  to  be  but 
as  loss  and  dross.  Exercising  faith  in  this  dark  time, 
when  the  prevalence  of  evil  seems  to  impugn  the  wisdom 
and  love  and  power  of  the  Creator,  believers  are  reck- 
oned of  God  as  though  they  had  lived  during  the  Millennial 
age  and  experienced  its  restitution  to  human  perfection ; 
and  this  reckoned  standing  is  granted  to  the  intent  that 
they  may  present  in  sacrifice  that  human  perfection  to 
which,  under  divine  arrangements,  they  wovdd  by  and  by 
attain — that  they  might  thus  present  their  bodies  (reck- 
onedly  perfect)  and  all  their  restitution  privileges, 
earthly  hopes  and  aims  and  interests,  a  living  sacrifice ; — 
exchanging  these  for  the  heavenly  hopes  and  promises 
of  the  divine  nature  and  joint-heirship  with  Christ,  to 
which  are  attached,  as  proofs  of  our  sincerity,  conditions 
of  suffering  and  loss  as  respects  earthly  interests  and 
honors  of  man. 

Fifthly,  this  class,  now  justified  by  its  faith,  must  not 
expect  to  deny  its  faith  by  wilfully  contrary  works.  It 
must  know  that  while  God  is  graciously  dealing  with 
them  from  the  standpoint  of  faith,  not  imputing  their 
transgressions  unto  them,  but  counting  them  all  met  by 
+iieir  Redeemer  at  Calvary — not  imputing  their  trespasses 
unto  them,  but  dealing  with  them  according  to  their 
spirit  or  will  or  intention,  and  not.  according  to  the  flesh 
or  actual  performances,—  nevertheless,  he  will  expect 
that  the  flesh  will  be  brought  into  subjection  to  the  new 
mind  so  far  as  possible,  "so  far  as  lieth  in  us,"  and  that 


The  CdU  of  The  New  Creation.  109 

it  will  cooperate  in  all  good  works  to  the  extent  of  its 
opportunity  and  possibilities.  In  this  sense  and  in  this 
degree  our  works  have  to  do  with  our  justification — as 
corroborative  testimony,  proving  the  sincerity  of  our 
devotion.  Nevertheless,  our  judgment  by  the  Lord  is 
not  according  to  works  but  according  to  faith:  if  judged 
according  to  our  works  we  would  all  be  found  to  "come 
short  of  the  glory  of  God";  but  if  judged  according  to 
our  hearts,  our  intentions,  the  New  Creattires  can  be 
approved  by  the  divine  standard  tmder  the  terms  of  the 
Grace  Covenant,  by  which  the  merit  of  Christ's  sacri- 
fice covers  their  vmintentional  blemishes.  And  stirely 
none  could  object  to  the  Lord's  expecting  us  to  bring 
forth  such  fruits  of  righteousness  as  may  be  possible  for  us 
tinder  present  imperfect  conditions.  More  than  this  he 
does  not  ask,  and  less  than  this  we  should  not  expect 
him  to  accept  and  reward. 

As  an  illustration  of  this  general  operation  of  justi- 
fication by  grace,  by  the  blood  and  through  our  faith, 
and  the  relationship  of  works  to  the  same,  consider  the 
electric  car  service.  The  one  central  power-house  will  to 
some  extent  illustrate  the  sotirce  of  our  justification — the 
grace  of  God.  The  wire  which  carries  the  ctirrent  wUl 
imperfectly  represent  om*  Lord  Jesus,  the  Father's  Agent 
in  our  justification ;  the  cars  will  represent  believers  and 
the  trolleys  represent  the  faith  which  must  be  exercised 
and  which  must  press  against  the  wire,  (i)  Everything 
is  dependent  upon  the  electric  current.  (2)  Next  in 
importance  is  the  wire  which  carries  that  current  to  us. 
(3)  Without  the  arm  of  faith  to  touch  and  press  upon  the 
Lord  Jesus,  the  channel  of  our  justification,  we  wovild 
receive  no  blessing.  (4)  The  blessing  received  by  us 
from  contact  with  the  Lord  Jesus  would  correspond  to 
the  lighting  of  the  car  with  the  electric  current,  indicat- 
ing that  the  power  is  there  and  can  be  used ;  but  (5)  the 
motorman  and  his  lever  represent  the  human  win,  while 
(6)  the  motor  itself  represents  our  activities  or  energies 
under  the  power  which  comes  to  us  through  faith.  All 
of  these  powers  in  combination  are  necessary  to  our 
progress ; — that  we  may  make  the  circmt  and  ultimately 


zxo 


The  Call  of  The  New  Creation. 


arrive  at  the  car  bams  which,  in  this  illustration,  would 
correspond  to  our  place  as  the  New  Creation  in  our 
Father's  house  of  many  mansions,  or  conditions  for  the 
many  sons  of  many  natures. 

JUSTIFICATION  AND  THE  ANCIENT  WORTHIES. 

Looking  back,  we  can  see  from  the  apostolic  record 
that  in  the  remote  past,  before  the  precious  blood  had 
been  given  for  our  justification,  there  were  ancient 
worthies, — Enoch,  Noah,  Abraham,  Isaac,  Jacob,  David, 
and  various  other  holy  prophets  who  were  justified  by 
faith.  Since  they  could  not  have  had  faith  in  the  pre- 
cious blood,  what  faith  was  it  in  them  that  justified 
them?  We  answer  as  it  is  written:  "They  believed 
God  and  it  was  coimted  unto  them  for  righteousness 
[justification]."  True,  God  did  not  reveal  to  them,  as 
he  has  revealed  to  us,  the  philosophy  of  his  plan,  that  we 
may  see  how  he  could  be  just  and  yet  the  justifier  of  him 
that  believeth  in  Jesus ;  and,  hence,  they  were  not  respon- 
sible for  not  believing  what  had  not  been  revealed.  But 
they  did  believe  what  God  had  revealed,  and  that  reve- 
lation contained  all  that  we  now  have,  only  in  a  very  con- 
densed form,  as  an  acorn  contains  an  oak.  Enoch  proph- 
esied of  the  coming  of  Messiah  and  the  blessings  to  result ; 
Abraham  believed  God  that  his  seed  shovdd  be  so  greatly 
favored  of  God  that  through  it  all  nations  shotild  be 
blessed.  This  implied  a  resurrection  of  the  dead,  be- 
cause many  of  the  nations  of  the  earth  had  already  gone 
down  into  death.  Abraham  believed  that  God  was  able 
to  raise  the  dead — so  much  so  that  when  he  was  tested 
he  was  willing  even  to  part  with  Isaac,  through  whom 
the  promise  was  to  be  fulfilled,  accounting  that  God  was 
able  to  raise  him  from  death.  How  distinctly  he  and 
others  discerned  the  exact  methods  by  which  God  would 
establish  his  Kingdom  in  the  world  and  bring  in  ever- 
lasting righteousness  by  justifying  as  many  as  would 
obey  the  Messiah,  we  cannot  definitely  know;  but  we 
have  our  Lord's  own  words  for  it,  that  Abraham,  at  least, 
with  considerable  distinctness,  grasped  the  thought  of  the 
coming  Millennial  day,  and,  possibly,  also  to  some  extent 


ine  CaU  of  The  New  Creation.  iii 

grasped  the  thought  of  the  sacrifice  for  sins  which  our 
Lord  was  accomplishing  when  he  said,  "Abraham  re- 
joiced to  see  my  day,  and  he  saw  it  and  was  glad." — 
John  8:  56. 

All  do  not  see  distinctly  the  difference  there  was  be- 
tween the  justification  of  Abraham  and  others  of  the 
past  to  fellowship  with  God  before  God  had  completed 
the  grovmd  of  that  fellowship  in  the  sacrifice  of  Christ 
and  the  justification  to  life  diiring  this  Gospel  age. 
There  is  quite  a  difference,  however,  between  these 
blessings,  though  faith  is  necessary  to  both.  All  were 
under  sentence  of  death  justly,  and,  hence,  none  could 
be  cotmted  free  from  that  sentence,  "justified  to  life" 
(Rom.  5:  18),  imtU.  after  the  great  sacrifice  for  sins  had 
been  made  by  our  Redeemer;  as  the  Apostle  declares, 
that  sacrifice  was  necessary  first  in  order  "that  God 
might  be  just"  in  the  matter.  (Rom.  3:  26.)  But  Jus- 
tice, foreseeing  the  execution  of  the  redemptive  plan, 
could  make  no  objection  to  its  announcement  in  advance 
merely,  as  an  evidence  of  divine  favor,  to  those  possessing 
the  requisite  faith, — justifying  such  to  this  degree  and 
evidence  of  fellowship  with  God. 

The  Apostle  refers  to  "justification  to  life"  (Rom. 
5:  18)  as  being  the  divine  arrangement  through  Christ, 
which  will  be  opened  eventually  to  all  men ;  and  it  is  this 
justification  to  life  that  those  who  are  called  to  the  New 
Creation  are  reckoned  to  attain  now,  in  advance  of  the 
world,  by  the  exercise  of  faith ; — they  realize  a  justifica- 
tion not  only  to  terms  of  fellowship  with  God  as  his 
friends,  and  not  aliens,  strangers,  foreigners,  enemies,  but 
additionally,  it  is  possible  for  them  by  the  same  faith  to 
grasp  the  restitution  rights  to  life  secured  for  them  by  the 
Redeemer's  sacrifice,  and  then  to  sacrifice  those  earth- 
life  rights  as  joint-sacrificers  and  under-priests  in  asso- 
ciation with  the  High  Priest  of  our  profession,  Christ 
Jesus. 

While  the  ancient  worthies  could  come  into  harmony 
with  God  through  faith  in  the  operation  of  a  plan  not  ftdly 
revealed  to  them  and  not  even  begun,  it  would  appear 
that  it  would  be  impossible  for  divine  justice  to  go  fur- 


113 


The  Call  of  The  New  Creatum. 


ther  than  this  with  any  until  the  atonement  for  sin  had 
been  actually  effected  by  the  .sacrifice  of  Christ.  This  is 
in  ftill  accord  with  the  Apostle  s  declaration  that  "God 
.  .  ,  provided  some  better  things  for  us  [the  Gospel 
Church,  the  New  Creation],  that  they  [the  humble  and 
faithful  ancient  worthies]  without  us  should  not  be  made 
perfect."  (Heb.  1 1 :  40.)  It  is  in  narmony  also  with 
our  Lord's  declaration  respecting  John  the  Baptist  that, 
although  there  had  not  arisen  a  greater  prophet  than  he, 
yet,  dying  before  the  sacrifice  of  atonement  had  been 
actually  completed,  the  least  one  in  the  Kingdom  of 
heaven  class,  the  New  Creation,  justified  to  life  (after  the 
sacrifice  for  sin  had  actually  been  made)  and  called  to 
Buffer  and  to  reign  with  Christ,  would  be  greater  than  he. 
— Matt.  II*  II. 

We  have  already  noted  the  fact  that  Christ  and  the 
Chtirch  in  glory  wUl  perform  a  justifying  (restoring) 
work  upon  the  world  during  the  Millennial  age,  and  that 
it  wUl  not  be  justification  by  faith  (or  reckonedly),  as 
ours  now  is,  but  an  actual  justification — justification  by 
works  in  the  sense  that  although  mixed  with  faith  the 
final  testing  wUl  be  "according  to  their  works."  (Rev. 
20:  12.)  Now  the  New  Creation  must  walk  by  faith  and 
not  by  sight;  and  their  faith  is  tested  and  reqiiired  to 
"endure  as  seeing  him  who  is  invisible,"  as  believing 
things  that,  so  far  as  outward  evidences  go,  are  improb- 
able to  the  natural  mind,  tmreasonable.  And  this  faith, 
backed  by  otir  imperfect  works,  has  the  backing  also  of 
the  Lord's  perfect  works  on  our  behalf,  and  is  acceptable 
to  God,  on  the  principle  that  if  under  such  imperfect  con- 
ditions we  strive,  to  the  extent  of  our  ability,  to  please 
the  Lord,  and  so  partake  of  the  Spirit  of  Christ  that  we 
rejoice  to  suffer  for  righteousness'  sake,  it  is  proof  that 
imder  favorable  conditions  we  would  be  surely  no  less 
loyal  to  principle.  When  the  knowledge  of  the  Lord  shall 
fill  the  whole  earth,  and  the  darkness  and  mists  which 
now  surround  the  Lord's  faithful  shall  have  disappeared, 
and  the  great  Stm  of  Righteousness  be  flooding  the 
world  with  truth,  with  absolute  knowledge  of  God,  of  his 
character,  of  his  plan, — when  men  see  the  evidences 


The  Call  of  The  New  Creation.  113 

of  God's  favor  and  love  and  reconciliation  through  Christ 
in  the  gradual  uplift  which  will  come  to  all  those  who 
then  seek  harmony  with  him — when  mental,  physical  and 
moral  restitution  will  be  manijest, — then  faith  will  be  to  a 
considerable  extent  different  from  the  blind  faith  neces- 
sary now.  They  will  not  then  "see  through  a  glass 
darkly  [dimly]";  the  eye  of  faith  will  not  be  strained  to 
see  evidences  of  the  glorious  things  now  in  reservation 
for  them  that  love  God,  for  those  glorious  things  will  be 
more  or  less  distinctly  manifested  to  men.  While  men 
will  then  believe  God  and  have  faith  in  him,  there  will  be 
wide  difference  between  thus  believing  the  evidences  of 
their  senses  and  the  faith  which  the  New  Creation  must 
exercise  now  in  respect  to  things  which  we  see  not.  The 
faith  which  God  now  seeks  in  his  people  is  precious  in  his 
sight,  and  marks  a  small,  peculiar  class;  therefore,  he  has 
placed  such  a  premium,  or  reward,  upon  it.  When  the 
Millennial  age  shall  have  been  ivlly  ushered  in  it  will  be 
impossible  to  doubt  the  general  facts,  and  hence  it  would 
be  out  of  order  to  continue  to  offer  a  special  reward  to 
those  who  will  not  doubt. 

But  although  the  knowledge  of  the  Lord  shall  fill  the 
whole  earth,  and  there  shall  be  no  need  to  say  to  one's 
neighbor,  Know  thou  the  Lord!  nevertheless,  there  will 
be  upon  man  a  different  test — not  of  faith  but  of  works — 
of  obedience ;  for  "it  shall  come  to  pass  that  the  sotd  that 
wUl  not  hear  \phey\  that  prophet,  shall  be  cut  off  from 
amongst  the  people."  (Acts  3:  23.)  It  is  during  the 
present  time  of  darkness  as  respects  the  fulfilment  of  the 
divine  plan,  when  sin  abovmds  and  Satan  is  the  prince  of 
this  world,  that  otir  Lord  puts  the  premium  upon  faith; 
saying,  "According  to  thy  faith  be  it  unto  thee"  (Matt. 
9:  29);  and  again,  "This  is  the  victory  which  overcometh 
the  world,  even  yotu:  faith."  (i  John  5:4.)  But  re- 
specting the  world's  trial,  or  judgment  in  the  Millennial 
age,  or  Day  of  Judgment,  we  read  that  all  wiH  be  judged 
according  to  their  works — backed  by  faith;  according  to 
their  works  it  will  be  tmto  them,  and  they  shall  stand 
approved  or  disapproved  at  the  close  of  the  Millennial  age. 
— Rev.  20:  12. 
8f 


114 


The  Call  of  The  New  Creation. 


Justification,  as  we  have  already  seen,  signifies  the 
bringing  of  the  sinner  into  full  accord  with  his  Creator. 
We  nowhere  read  of  the  necessity  for  the  sinner  to  be 
jvistified  before  Christ,  but  that  through  the  merit  of 
Christ  he  is  to  be  justified  before  the  Father,  and  it  may 
help  us  to  tmderstand  this  entire  subject  to  examine 
why  this  is  so.  It  is  because  the  Creator  stands  as  the 
representative  of  his  own  law,  and  because  he  placed 
father  Adam  and  his  race  under  that  law  in  the  begin- 
ning, declaring  that  their  enjoyment  of  his  favor  and 
blessing  and  life  everlasting  was  dependent  upon  obe- 
dience, and  that  disobedience  would  forfeit  all  these 
favors.  That  position  cannot  be  set  aside.  Therefore, 
before  mankind  can  have  fellowship  with  God,  and  his 
blessing  of  life  everlasting,  they  must  in  some  manner 
get  back  into  full  accord  with  their  Creator,  and,  hence, 
back  to  that  perfection  which  will  stand  the  full  light  of 
divine  inspection  and  full  test  of  obedience.  Thus  the 
world,  so  to  speak,  lay  beyond  the  reach  of  the  Almighty 
— who  purposely  arranged  his  laws  so  they  would  be 
beyond  the  reach  of  Justice  and  make  necessary  his 
present  plan  of  redemption  and  a  restitution,  or  justi- 
fication, or  bringing  back  to  perfection  of  the  willing  and 
obedient,  through  the  Redeemer,  who,  meantime,  would 
stand  as  their  Mediator  or  go-between. 

The  Mediator,  although  perfect,  had  no  law  to  main- 
tain— had  pronounced  no  sentence  against  Adam  and 
his  race  which  would  hinder  him  from  recognizing  them 
and  being  merciful  to  their  imperfections.  On  the 
contrary,  he  bought  the  world  in  sin  and  imperfection, 
fully  realizing  its  undone  condition.  He  takes  mankind 
as  he  finds  them,  and  diJring  the  Millennial  age  will 
deal  with  each  individual  of  the  world  according  to  his 
own  particular  condition,  having  mercy  upon  the  weak 
and  requiring  more  of  the  stronger,  thus  adapting 
himself  and  the  laws  of  his  Kingdom  to  all  the  various 
peculiarities,  blemishes,  weaknesses,  etc.,  as  he  finds 
them,  for  the  "Father  .  .  .  hath  committed  all  judg- 
ment unto  the  Son . ' '  (John  5:22.)  The  Son  will  illustrate 
to  mankind  the  perfect  standard  of  the  divine  law  to 


The  Call  of  The  New  Creation. 


"5 


which  they  must  eventually  attain  before  they  can  be 
just  and  acceptable  in  the  sight  of  God — at  the  close  of 
the  Millennial  age;  but  he  will  not  insist  upon  that 
standard  and  hold  that  any  who  do  not  come  up  to  it 
are  violators  of  it,  needing  an  appropriation  of  grace  to 
cover  every  transgression,  however  tmwilful  and  unin- 
tentional. On  the  contrary,  all  this  atonement  for  viola- 
tions of  God's  perfect  and  immutable  law  will  be  finished 
before  he  takes  the  reins  of  government  at  all. 

Christ  has  already  paid  the  price  in  his  own  sacrifice. 
He  already  has  applied  a  portion  of  that  merit  to  the 
household  of  faith,  and  by  the  close  of  this  Gospel  age 
he  will  apply  the  remainder  of  the  merit  of  the  sin- 
offering  on  behalf  of  "all  the  people" — the  whole  world 
of  mankind.  God  has  shown  through  the  Day  of 
Atonement  type  that  it  will  be  accepted,  and  that  it  will 
be  as  the  result  of  that  acceptance  that  Christ  and  his 
Church  will  then  take  over  the  government  of  the  world 
tinder  what  might  be  termed  martial  law,  or  a  despotic 
rule,  which  sets  aside  the  ordinary  laws  and  standards 
because  of  the  exigencies  of  the  case,  and  ministers 
law  in  a  manner  suited,  not  to  those  who  are  in  a  perfect, 
or  right  condition  (as  are  the  laws  of  Jehovah's  empire) , 
but  sviited  to  the  condition  of  rebellion  and  anarchy 
which  has  been  produced  in  the  world  as  a  result  of  sin. 
This  emergency  dominion — in  which  the  King  will  rule 
not  only  as  king  but  also  as  judge  and  priest  supreme 
— is  designed,  as  we  have  just  seen,  to  justify 
the  world  actually,  not  reckonedly,  by  works  as  the 
standard  or  final  test — ^backed  by  faith.  This  actual 
justification  will  be  effected,  not  at  the  beginning  of  the 
Millennial  reign,  but  as  a  result  of  the  reign — at  its  close. 

The  justification  by  faith  of  the  present  time  is  with  a 
view  to  permitting  a  few,  whom  God  designed  to  call  to 
his  special  service,  to  participate  in  the  Abrahamic 
Covenant  as  the  Seed  of  promise,  as  joint-sacrificers,  and, 
hence,  joint-heirs  with  Jesus.  Even  with  these  God  can 
make  no  direct  contract,  but,  so  to  speak,  even  after 
they  are  justified  through  faith  and  by  the  merit  of  their 
Redeemer  they  are  treated  as  incompetents  and  are 


1 16  The  Call  of  The  New  Creation. 

informed  that  they  are  accepted  only  in  the  Beloved — 
in  Christ — and  all  of  their  covenant  contracts  to  sacrifice, 
unless  indorsed  by  him,  wotdd  be  of  no  validity. 

How  evident  it  is  that  the  sole  object  of  this  Gospel 
age  is  to  call  out  a  little  flock  from  mankind  to  constitute 
members  of  the  New  Creation,  and  that  the  arrangement 
to  justify  believers  unto  life,  by  faith,  is  with  a  view  to 
giving  them  standing  with  God  whereby  they  may  enter 
into  the  covenant  obligations  required  of  candidates  for 
the  New  Creation.  As  ah-eady  noted,  the  condition 
upon  which  they  will  be  accepted  to  the  New  Creation  is 
that  of  self-sacrifice;  and  since  God  is  imwilling  to 
receive  as  a  sacrifice  anything  that  is  blemished,  we,  as 
members  of  the  blemished  and  condemned  race,  cotald 
not  be  acceptable  tinttl  first  we  were  reckoned  justified 
from  all  sin;  that  thus,  as  the  Apostle  expresses  it,  we 
might  "present  our  bodies  living  sacrifices,  holy,  accept- 
able to  God, — our  reasonable  service." — Rom.  12:1. 

In  view  of  this,  what  shall  we  say  of  those  who  come 
to  the  standpoint  of  faith  in  God  and  consequent  jtistifi- 
cation,  and  who,  seeing  that  further  progress  in  the 
Lord's  way  means  self-sacrifice,  self-denial,  etc.,  never- 
theless hold  back,  declining  to  enter  the  strait  gate 
and  narrow  way  of  so  fviU  a  consecration, — even  imto 
death?  Shall  we  say  that  God  is  angry  with  them? 
No:  we  must  suppose  that  up  to  a  certain  point,  progress- 
ing in  the  ways  of  righteousness,  they  were  pleasing 
to  God.  And  that  they  receive  a  blessing,  the  Apostle 
clearly  declares,  saying:  "Being  justified  by  faith,  we 
have  peace  with  God  through  our  Lord  Jesi«  Christ." 
This  peace  implies  some  discernment  of  the  divine  plan 
in  respect  to  the  futiu-e  blotting  out  of  the  sins  of  the 
believer  (Acts  3: 19);  it  implies  also,  a  good  degree  of 
harmony  with  the  principles  of  righteousness,  for  justi- 
fying faith  is  always  reformatory.  We  rejoice  with  all 
who  come  thvis  far;  we  are  glad  that  they  have  this 
advantage  over  the  masses  of  mankind  whom  the  god 
of  this  world  hath  thoroughly  blinded,  cuid  who,  tiiere- 
fore,  can  not  at  the  present  time  see  and  appreciate  the 


The  Call  of  The  I^ew  Creaium. 


117 


grax;e  of  God  in  Christ.  We  urge  such  to  abide  in  God's 
favor  by  going  on  tc  full  obedience. 

"receive  not  the  grace  op  god  in  vain." 

But  however  much  we  may  rejoice  with  such,  and 
however  much  peace  and  joy  may  come  to  such  believers, 
seeking  to  walk  in  the  way  of  righteousness  but  avoiding 
the  narrow  way  of  sacrifice,  we  must  in  candor  point 
out  that  such  "receive  the  grace  of  God  in  vain"  (2  Cor, 
6:  i); — because  the  grace  of  God  in  the  justification 
which  they  have  received,  was  intended  to  be  the  step- 
ping-stone to  the  still  greater  privileges  and  blessings  of 
the  high  calling  of  the  New  Creation.  God's  grace  is 
received  in  vain  by  such,  because  they  do  not  use  this 
grand  opportunity,  the  like  of  which  was  never  befor« 
offered  to  any,  and,  so  far  as  the  Scriptures  indicate,  will 
never  again  be  offered.  They  receive  the  grace  of  God  in 
vain,  because  the  opportimities  of  restitution  which  wUl 
be  accorded  to  them  in  the  coming  age  will  be  accorded 
to  all  of  the  redeemed  race.  God's  grace  in  this  age 
consists  merely  in  the  fact  that  they  were  made  aware 
of  his  goodness  in  advance  of  the  world,  to  the  intent 
that  through  justification  they  might  go  on  to  the  attain- 
ment of  the  call  and  to  the  sharing  of  the  glorious  prize 
to  be  given  to  the  elect  body  of  Christ,  the  royal  priest- 
hood. 

Looking  out  over  the  nominal  "Christian  world,"  it 
seems  evident  that  the  great  mass  even  of  the  sincere 
believers  have  never  gone  beyond  this  preliminary  step 
of  justification:  they  have  "tasted  that  the  Lord  is 
gracious,"  and  that  has  sufficed  them.  They  should, 
instead,  by  this  taste  have  been  fully  awakened  to  a 
greater  hungering  and  thirsting  after  righteousness,  after 
truth,  after  further  knowledge  of  the  divine  character 
and  plan,  after  further  growth  in  grace  and  knowledge 
and  love,  and  the  attainment  of  a  further  comprehension 
of  the  divine  will  concerning  them,  which  we  will  consider 
next,  under  the  head  of  Sanctification. 

So  far  as  we  can  discern,  the  advantage  of  these  justi- 
fied believers  refers  merely  to  this,  present  life,  and 


ii8  The  Call  of  The  New  Creation. 

the  relief  which  they  now  feel  in  respect  to  God's  gracious 
character  and  his  futtire  dealings  with  them.  And  yet 
their  knowledge  along  these  lines  is  so  meager  that  they 
sometimes  sing, 

"Oft  it  causes  anxious  thought, 
Am  I  his  or  am  I  not." 

The  fact  is,  that  although  Christ  has  been  their  wisdom 
up  to  the  point  of  showing  them  their  need  of  a  Savior, 
and,  further,  of  showing  them  something  of  the  salvation 
provided  in  himself,  yet  it  is  not  the  divine  plan  that  he 
should  continue  to  be  their  wisdom  and  to  guide  them 
into  "the  deep  things  of  God"  except  as  they  shall  by 
consecration  and  devotion  become  followers  in  his  foot- 
steps. The  justified  believer  is  in  no  sense  of  the  word  a 
New  Creature,  even  though,  seeingsomething of  the  ways 
of  God  and  his  requirem^ts,  he  be  seeking  to  live  a 
moral,  reasonable,  honest  life  in  the  world.  He  is  still 
of  the  earth,  earthy;  he  has  never  gone  forward  to 
exchange  his  human,  earthly  rights  (secured  through 
Jesus)  for  the  heavenly  things  to  which  the  Lord  through 
his  justification  opened  the  door.  As  in  the  type  the 
Levites  were  not  permitted  to  go  into  the  Holy  places  of 
the  Tabernacle  or  even  to  see  the  things  therein,  so  in 
the  antitype,  justified  believers  are  not  permitted  to 
enter  the  deep  things  of  God  or  to  see  and  appreciate  their 
grandeurs,  tmless  first  they  become  members  of  the 
Royal  Priesthood  by  a  full  consecration  of  themselves. 

To  expect  special  preference  and  favor  at  the  Lord's 
hand  during  the  Millennial  age  because  of  having  received 
his  favor  in  the  present  life  in  vain  would  seem  a  good 
deal  like  expecting  a  special  blessing  because  a  previous 
blessing  had  been  misused  or  little  valued.  Would  it 
not  be  in  general  keeping  with  the  divine  dealings  in  the 
past  if  we  shoiald  find  that  some  who  have  not  beer 
favored  during  this  Gospel  age  would  be  granted  the 
chief  favors  dtu-ing  the  coming  age?  Would  not  thij 
be  considerably  in  line  with  our  Lord's  words,  ''Thert 
are  last  which  shall  be  first  and  first  which  shall  be  last  "f 
Indeed,  the  Apostle  distinctly  points  out  that  whec  the 
New  Creation  shall  have  been  completed  and  the  Millen- 


The  Call  of  The  New  Creation. 


"9 


nial  age  ushered  in,  God's  special  favor  will  pass  again 
to  natural  Israel,  from  whom  it  was  taken  at  the  begin- 
ning of  this  Gospel  age. — Rom.  ii:  25-32. 

Those  justified  to  fellowship  with  God  previous  to  this 
age,  who  maintained  their  justification,  and  who,  as  a 
reward,  will  be  made  "princes  in  all  the  earth"  xmder  the 
heavenly  Kingdom,  maintained  it  at  the  cost  of  earthly 
self-denials.  (Heb.  11:  35.)  Those  of  the  present  age, 
who  will  rightly  use  and  maintain  their  justification, 
must  do  so  at  the  cost  of  the  flesh.  The  little  flock, 
faithftd  to  an  exceptional  degree,  will  lay  down  their 
lives  in  the  service  cf  the  truth  and  of  the  brethren,  and 
thus  be  copies  of  the  Captain  of  our  Salvation.  The 
second  class,  considered  elsewhere  as  the  "Great  Com- 
pany," must  attain  to  their  reward  at  the  cost  of  the 
flesh  also,  though  because  of  less  zeal  in  sacrificing,  they 
lose  the  great  reward  of  the  New  Creation  and  its 
Kingdom  privileges.  These  three  classes  seem  to  be 
the  only  ones  profited  beyond  the  present  life  by  the 
special  opportimities  of  this  age  of  justification  by  faith. 

The  operations  of  the  Kingdom,  under  the  light  of  full 
knowledge  and  along  the  line  of  works,  will,  for  various 
reasons,  evidently  appeal  most  strongly  at  first  to  Israel 
after  the  flesh,  who,  when  their  blindness  shall  be  turned 
away,  will  become  exceedingly  zealous  for  the  Lord's 
Anointed,  saying,  as  represented  in  the  prophecy,  "This 
is  our  God;  we  have  waited  for  him,  and  he  will  save  us." 
(Isa.  25:  9.)  But  while  Israel  will  natirrally  be  the  first  to 
fall  in  line  tmder  the  new  order  of  things,  the  blessings 
and  opportunities  of  the  Kingdom  shall,  thank  God!  be 
rapidly  extended  throughout  the  world — to  the  intent 
that  all  nations  may  become  children  of  Abraham  in  the 
sense  that  they  will  participate  in  the  blessings  promised 
to  him; — as  it  is  written,  "I  have  made  thee  a  father  of 
many  nations;  in  thy  seed  shall  all  the  families  of  the 
earth  be  blessed." 

CHRIST  MADE  UNTO  US  SANCTIFICATION. 

As  the  wisdom  or  knowledge  of  God  came  to  us  as  a 
resvilt  of  our  Lord  Jesus'  sacrifice  on  our  behalf,  and  as 


130 


The  Call  of  The  New  Creation. 


justification  then  came  through  his  merit,  when  we 
accepted  his  atonement  and  turned  from  sin  to  righteous- 
ness, so  also  is  ovu"  sanctification  through  him.  No  man 
can  sanctify"  himself  in  the  sense  of  causing  himself  to  be 
accepted  and  adopted  into  God's  family  of  the  New 
Creation,  begotten  by  his  Spirit.  (Johia  i:  13;  Heb. 
5:4.)  As  the  merit  of  Christ  was  necessary  to  ovir 
justification,  so  his  acceptance  of  us  as  members  of  his 
body,  the  under  royal  priesthood,  and  his  continued  aid, 
are  indispensable  to  the  making  of  our  calling  and  our 
election  sure.  The  Apostle  condemns  some  for  "not 
holding  the  Head"  (Col.  2:  19),  and  we  perceive  that 
such  a  recognition  of  Christ  Jesus,  as  not  only  the  Re- 
deemer from  sin  but  as  the  Head,  representative,  guide, 
instructor,  and  preserver  of  the  body  (the  Chvirch)  is 
essential  to  each  member  of  it.  Our  Lord  points  out 
this  necessity  of  our  continuance  imder  his  care,  saying 
repeatedly,  "Abide  in  me;  .  .  .  as  the  branch  can- 
not bear  fruit  of  itself,  except  it  abide  in  the  vine;  no 
more  can  ye,  except  ye  abide  in  me."  (John  15:4.) 
"  If  ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall 
ask  what  ye  will,  and  it  shall  be  done  unto  you."  (John 
15:  7.)  The  Apostle  points  out  this  same  necessity  for 
abiding  in  Christ;  saying,  "It  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God."  (Heb.  10:  31.)  He 
proceeds  to  point  out  his  meaning  by  quoting  from  the 
prophecy:  "For  otir  God  is  a  consuming  fire."  God's 
love  no  less  than  his  justice  bums  against  all  sin,  and 
"all  unrighteousness  is  sin";  "he  can  not  look  upon  [or 
recognize]  sin";  hence,  he  has  provided,  not  for  the 
preservation  of  sinners,  but  for  their  rescue  from  sick- 
ness and  from  its  penalty  of  destruction. 

This  assures  us,  in  harmony  with  various  declarations 
of  Scripture,  that  the  time  is  coming  when  sin  and  sinners, 
with  the  concomitants  of  sin  and  pain  and  sorrow  and 
dying,  will  be  done  away.  Thank  God'  we  can  rejoice 
also  in  this  featiu^  of  the  divine  character,  that  God  is  a 
consuming  fire,  when  we  know  that  he  has  provided  for 
us  a  refuge  in  Christ  Jesus  for  the  period  of  our  unwilling 
imperfections,  and  that  he  has  provided  in  him  also  for 


The  Call  of  The  New  Creation. 


121 


our  ultimate  deliverance  from  sin  and  death  and  every 
weakness,  into  his  own  perfect  Hkeness; — for  the  New 
Creation,  the  perfection  of  the  divine  nature  and  its 
fulness;  for  the  "Great  Company"  the  perfection  on  a 
plane  somewhat  corresponding  to  that  of  angels ;  to  be 
the  ministers,  companions  of  the  glorified  Church — "the 
virgins,  her  companions,  which  follow  her."  (Psa.  45:14.) 
The  ancient  worthies,  next,  will  be  perfected  in  the  human 
nature,  images  of  God  in  the  flesh  and  glorified  repre- 
sentatives of  the  heavenly  Kingdom,  and  channels  of 
divine  blessing  to  all  the  families  of  the  earth.  Ulti- 
mately, when  the  trials  and  opportvmities  and  testings 
of  the  Millennial  age  shall  have  brought  all  the  willing 
and  obedient  to  perfection,  and  have  demonstrated 
their  loyalty  to  God,  these  also  shall  have  attained  to  the 
human  perfection,  the  image  of  God  in  the  flesh;  and 
amongst  all  these  God's  will  shall  then  be  so  perfectly 
understood  and  obeyed, — and  that  heartily, — that  he 
will  no  longer  be  to  them  as  a  consuming  fire,  because  all 
their  dross  shall  have  been  purged  away  under  the  dis- 
cipline of  the  great  Mediator,  to  whose  charge  all  were 
committed  by  the  Father's  love  and  wisdom.  Christ 
shall  then  "  see  of  the  travail  of  his  soul  and  be  satisfied" 
with  the  results. 

Sanctification  signifies  setting  apart  to  holy  service. 
Sinners  are  not  called  to  sanctification,  but  to  repent- 
ance; and  repentant  sinners  are  not  enjoined  to  conse- 
cration, but  to  believe  on  the  Lord  Jesus  Christ  unto  jus- 
tification.  Sanctification  is  only  urged  upon  the  justified 
class — upon  believers   in  God's  promises  centered  in 
Christ  and  assured  by  his  ransom-sacrifice.    This  does 
not  mean  that  sanctification  or  holiness  is  not  the 
;     proper  thing  for  all  mankind:  it  simply  means  that  God 
k    foresaw  that  so  long  as  a  man  occupied  the  position  of  an 
B   unrepentant  sinner,  it  would  be  useless  to  invite  him  to 

■  set  himself  apart  to  a  life  of  holiness ;  he  must  first  realize 

■  his  sinfulness  and  become  penitent.  It  does  not  mean 
m  that  the  penitent  one  should  not  become  sanctified,  set 
K    apart  to  holiness  of  life,  but  it  does  mean  that  a  sancti- 

■  fication  which  left  out  justification  wotdd  be  utterly 


123 


T'he  Call  of  The  New  Creation. 


futile.  Ill  God's  order,  we  must  learn  first  of  divine 
goodness  in  the  provision  made  for  our  sins,  and  wo 
must  accept  his  forgiveness  as  a  free  gift  through  Christ, 
before  we  would  be  in  a  proper  attitude  to  consecrate, 
or  to  sanctify  ourselves  to  his  service.  Besides,  the 
object  of  aU  this  arrangement  of  the  Gospel  age, — the 
call  to  repentance,  the  declaration  of  the  good  tidings 
vinto  justification  and  the  invitation  to  the  justified  to 
sanctify  or  consecrate  themselves  to  God,  are  all  ele- 
ments or  parts  of  the  one  great  plan  which  God  is  now 
working  out — is  the  development  of  the  New  Creation. 
God  has  predetermined  that  all  who  will  be  of  the  New 
Creation  must  besacrificers — of  the  "Royal  Priesthood;" 
and  they  each  must  have  something  to  offer  to  God,  even 
as  our  High  Priest  who  "offered  up  himself  to  God." 
(Heb.  7:  27;  9:  14.)  The  under  priesthood  must  all 
offer  up  themselves  to  God,  also;  as  the  Apostle  exhorts: 
"I  beseech  you,  brethren  [brethren,  because  justified  and 
thus  brought  into  fellowship  with  God],  by  the  mercies 
of  God  [the  forgiveness  of  sins  already  experienced],  that 
ye  present  your  bodies  a  living  sacrifice,  holy,  acceptable 
unto  God,  and  your  reasonable  service."  (Rom.  12:  i.) 
Now,  then,  notice  that  since  our  bodies  are  not  actually 
"holy,"  they  must  be  made  so  reckonedly  before  they 
could  be  "acceptable  unto  God,"  could  be  counttv 
"holy";  that  is  to  say,  we  must  be  justified  by  faith  in 
Christ  before  we  would  have  anj-thing  holy  and  accept- 
able to  lay  upon  God's  altar;  and  it  must  be  laid  upor 
God's  altar,  sacrificed,  and  accepted  of  him  at  the  hand 
of  our  great  High  Priest,  before  we  can  be  counted  as  cf 
his  "Royal  Priesthood." 

Sanctification  will  be  the  requirement  of  the  great 
King  during  the  Millennial  age.  The  whole  world  will 
be  called  upon  to  sanctify,  to  set  themselves  apart  from 
uncleanness,  from  sin  of  every  sort,  and  to  render  obe- 
dience to  the  divine  will,  as  represented  in  the  Kingdom 
and  its  princes.  Some,  then,  may  conform  to  a  sancti- 
fication or  holiness  of  outward  life  without  being  sancti- 
fied in  heart:  such  may  make  progress  mentally  and 
morally  and  physically — up  to  the  full  limit  of  restitu- 


The  Call  of  The  New  Creation.  123 


tlon — to  full  perfection,  and  so  doing  they  will,  mean- 
time, enjoy  the  blessings  and  rewards  of  that  glorious 
period,  up  to  its  very  close;  but  unless  their  sanctifica- 
tion  shall  by  that  time  extend  to  the  very  thoughts  and 
intents  of  their  hearts  they  will  not  be  fit  for  the  ever- 
lasting conditions  beyond  the  Millennial  age,  into  which 
nothing  shall  enter  that  is  not  in  absolute  conformity  to 
the  divine  will  in  thought,  word  and  deed. 

But  while  thus  tracing  sanctification  as  a  general  prin- 
ciple and  its  operations  in  the  future  upon  the  world,  let 
us  not  lose  sight  of  the  fact  that  the  Scriptures  were 
written  specially  "for  otir  admonition" — for  the  admo- 
nition of  the  New  Creation.  When  the  world's  time 
shall  have  come  for  its  instruction  along  the  lines  of 
sanctification,  it  will  have  the  Great  Teacher :  the  Sun  of 
Righteousness  will  then  be  flooding  all  the  earth  with  the 
knowledge  of  God.  There  will  no  longer  be  a  Babel  of 
confusing  theories  and  doctrines ;  for  the  Lord  has  prom- 
ised respecting  that  day,  saying,  "I  will  turn  unto  the 
people  a  pure  language  [message],  that  they  may  all  call 
upon  the  name  of  the  Lord,  to  serve  him  with  one  con- 
sent." (Zeph.  3:  9.)  The  Apostle  is  addressing  the  New 
Creation  only,  when  he  declares  that  Christ  "of  God  is 
made  vmto  us  wisdom,  justification,  sanctification  and 
deliverance."  Let  us,  therefore,  give  the  more  earnest 
heed  unto  these  things  written  for  our  instruction  and 
evidently  necessary  to  us  if  we  would  make  oxor  calling 
and  election  sure  to  participation  in  the  New  Creation. 

As  the  Lord  said  to  the  typical  Israelites,  "Sanctify 
yourselves"  and  "I  will  sanctify  you"  (Lev.  20:  7,  8; 
Ex.  31:  13),  so  also  he  directs  the  spiritual  Israelite  to 
consecrate  himself,  to  present  his  body  a  living  sacri- 
fice, to  offer  up  himself  to  God  in  and  through  the  merit 
of  Christ's  atonement ;  and  only  those  who  do  this  during 
the  "acceptable  time"  the  Lord  accepts  and  sets  apart 
as  holy,  writing  their  names  in  the  Lamb's  book  of  life 
(Rev.  3:5),  and  apportions  to  them  the  crowns  of  glory, 
honor  and  immortality  which  shall  be  theirs  if  they  prove 
faithful  to  all  of  their  engagements,  which,  we  are 
Assured,  is  only  a  "rea<:onable  service." — Rev.  3:  11. 


124 


The  Call  of  The  Neu  Creation. 


As  the  consecration  of  the  Levites  in  the  type  was  a 
measurable  consecration  to  follow  righteousness,  but  not 
a  consecration  to  sacrifice,  so  this  next  step  of  sanctifica- 
tion  which  belongs  to  those  who  accept  God's  call  to  the 
Royal  Priesthood  was  symbolized  in  the  type  by  the 
consecration  of  Aaron  and  his  sons  in  the  priestly  office — 
a  consecration  to  sacrifice.  It  was  symbolized  by  white 
linen  robes  representing  righteousness,  justification,  and 
by  the  anointing  oil  and  by  the  sacrificing,  in  which  all 
the  priests  participated. — Heb.  8:  3. 

In  the  L^vitical  types  two  consecrations  are  distinctly 
shown:  (i)  the  general  consecration  of  all  the  Levites; 
(2)  a  special  consecration  of  the  few  Levites  who  were 
sacrificers  or  priests.  The  first  represents  the  general 
consecration  to  holy  living  and  obedience  to  God  which  aU 
believers  make,  and  which  by  God's  grace,  through 
Christ,  accomplishes  for  them,  reckonedly,  "justification 
of  life"  and  peace  with  God.  This  is  what  all  true 
believers  understand  and  experience  in  this  age.  But, 
as  the  Apostle  explains,  "the  end  of  the  commandment 
is  love  out  of  a  pure  heart"  (i  Tim.  1:5):  that  is  to 
say,  God  foresees  that  ovur  compliance  with  our  first  con- 
secration, our  compliance  with  the  terms  of  our  justifi- 
cation during  the  present  age  will,  in  its  end,  lead  us  up  to 
the  second  consecration  as  priests  for  sacrifice. 

How  so?  Because  holy  living  and  obedience  to  God 
includes  "  love  out  of  a  pure  heart"  for  God  and  for  our 
fellow  men.  Love  for  God  means  "with  all  our  heart, 
mind,  being  and  strength";  and  such  love  will  not  wait 
for  commands  but  will  appeal  for  service,  saying, "  Lord, 
what  wilt  thou  have  me  to  do? "  Every  faithful  "Israelite 
indeed"  at  the  first  advent  had  this  primary  consecra- 
tion— typified  in  the  Levites — and  to  such  the  Lord  gave 
the  special  Gospel  call,  to  consecrate  to  death,  to  sacri- 
fice their  earthly  interests  for  the  heavenly,  to  fall  in 
line  as  footstep  followers  of  Jesus,  the  Captain  of  our 
Salvation,  in  the  narrow  way  to  glory,  honor  and 
immortality.  Such  as  obeyed  the  invitation  were 
accepted  as  priests,  members  of  the  body  of  the  High 
Priest  of  our  profession,  "sons  of  God." — ^John  i:  12. 


The  Call  of  The  New  Creation. 


"5 


Throughout  the  Gospel  age  the  same  plan  of  pro- 
cedure prevails;  (i)  the  consecration  to  obedience  and 
righteousness — as  antitypical  Levites ;  then  a  finding  that 
righteousness  means  supreme  love  to  God  and  a  desire  to 
know  and  do  his  will ;  then,  later,  a  realization  that  now 
all  creation  is  so  warped  and  twisted  and  out  of  harmony 
with  God  that  harmony  with  him  means  inharmony 
with  all  unrighteousness  in  our  own  flesh  as  well  as  in 
others;  then  a  looking  and  crying  to  the  Lord  to  know 
why  he  called  us  and  accepted  otur  consecration  and  yet 
seemingly  has  not  made  this  possible  except  by  self- 
sacrifice.  In  answer  to  this  cry  the  Lord  instructs  that, 
"Ye  were  called  in  one  hope  of  your  calling  "  (Eph.  4:4), 
and  that  the  calling  is  to  joint-heirship  with  our  Lord  in 
the  glory,  honor  and  immortality  of  the  Kingdom  (Lxike 
12:32;  Rom.  2:  7), and  that  the  way  is  narrow  and 
difficult  because  the  successftd  enduring  of  these  tests  is 
indispensable  to  those  whom  he  would  thus  honor. 
(Matt.  7:  14;  Rom.  8:17.)  It  was  when  we  heard  God's 
call  through  the  Apostle,"  I  beseech  you,  brethren,  .  .  . 
present  yottr  bodies  living  sacrifices,  holy  and  acceptable 
unto  God,  and  your  reasonable  service,"  and  accepted  the 
same  and  consecrated  oiurselves  unto  death,  that  we  were 
counted  priests — of  the  "Royal  Priesthood,"  members 
of  the  Great  High  Priest  of  our  profession  (or  order) 
Christ  Jesus, — New  Creatures. 

Such  believers  as,  after  coming  to  a  realization  that 
"the  end  of  the  commandment  is  love  out  of  a  pure 
heart, "  refuse  to  go  on  to  that  end,  refuse  to  accept  the 
call  to  sacrifice,  and  thus  refuse  to  comply  with  the 
object  of  God  in  their  justification,  thereby  come  short 
of  the  covenant  of  obedience  to  righteousness,  because  of 
the  narrowness  of  the  way,  and  so  refuse  the  "one  hope 
of  our  calling."  Do  not  these  "receive  the  grace  of  God 
[reckoned  justification  of  life]  in  vain"}  Looking  back 
to  the  ancient  worthies,  and  noting  how  it  cost  them 
much  to  obtain  '"a  good  report  through  faith"  and  to 
"please  God"  and  thtis  to  maintain  their  justification 
to  fellowship  (Heb.  11:5,  32-39),  can  we  expect  that  the 
justification  to  life,  granted  diiring  this  Gospel  age  to 


136 


The  Call  oj  The  New  Creation. 


those  who  become  antitypical  Levites,  can  be  maintained 
by  a  less  degree  of  loyalty  of  heart  to  the  Lord  and  to 
righteousness?  Surely  we  must  conclude  that  those 
accepted  as  justified  believers  (antitypical  Levites)  who 
when  they  "count  the  cost"  (Luke  14:  27,  28)  of  dis- 
cipleship  to  which  their  consecration,  already  made, 
leads,  and  who  then  decline  to  exercise  faith  in  the 
Lord's  promised  aid,  and  refuse  or  neglect  to  go  on  to 
perform  their  "reasonable  service,"  by  making  their  con- 
secration complete, — even  xnxto  death, — such  have  been 
favored  of  the  Lord  in  vain.  Sixrely  they  cannot  be 
considered  as  maintaining  justification  to  life,  nor  even 
justification  to  special  fellowship  with  God; — thus  they 
drop  from  the  favored  position  of  antitypical  Levites 
and  are  to  be  esteemed  such  no  longer. 

But  amongst  those  who  do  appreciate  God's  favor, 
and  whose  hearts  do  respond  loyally  to  the  privileges 
and  "reasonable  service"  of  full  consecration,  and  who 
undertake  the  covenant  of  obedience  to  God  and  to 
righteousness  even  vmto  death,  are  these  two  classes : 

(1)  Those  antitypical  Levites  who  gladly  "lay  down 
their  lives  "  voltmtarily,  seeking  ways  and  means  for  serv- 
ing the  Lord,  the  brethren  and  the  Truth,  and  cotmting 
it  a  pleasure  and  an  honor  thus  to  sacrifice  earthly  com- 
forts, conveniences,  time,  influence,  means  and  all  that 
compose  present  life.  These  joyftd,  willing  sacrificers, 
the  antitypical  priests  who  ere  long  shall  be  glorified  and, 
with  their  Lord,  constitute  the  "Royal  Priesthood"  who, 
their  sacrificings  then  completed,  will  be  no  longer  typified 
by  Aaron  and  his  sons  performing  sacrifices  for  the 
people,  but  by  Melchizedek — a  priest  upon  his  throne — 
distributing  to  the  world,  during  the  Milleimium,  the 
blessings  secured  by  the  "better  sacrifices"  during  the 
antitypical  Atonement  Day — this  Gospel  age. 

(2)  Another  class  of  believers  at  heart  loyally  respond 
and  joyfully  consecrate  their  all  to  the  Lord  and  his 
"reasonable  service,"  and  thus  demonstrate  their 
worthiness  to  be  of  the  antitypical  Levites,  because  they 
receive  not  the  grace  of  God  in  vain.  But,  alas,  although 
they  respond  to  the  call  and  thus  come  into  the  "one 


The  Call  of  The  New  Creation.  127 

hope  of  otir  calling,  **  and  into  all  the  privileges  of  the 
elect,  yet  their  love  and  zeal  are  not  such  as  impel  them 
to  perform  the  sacrificing  they  covenanted  to  do.  These, 
because  their  love  and  faith  are  not  intense  enough,  fail 
to  put,  or  to  keep,  their  sacrifices  on  the  altar;  hence, 
they  cannot  be  counted  full  "copies'*  of  our  great  High 
Priest,  who  delighted  to  do  the  Father's  will;  they  fail 
to  overcome  and  cannot  therefore  be  reckoned  amongst 
the  "overcomers"  who  shall  share  with  their  Lord  the 
heavenly  Kingdom  as  members  of  the  "Royal  Priest- 
hood"; they  fail  to  make  their  calling  and  election  sure 
by  full  compliance  with  their  covenant. 

But  what  of  these?  Have  they  lost  all  by  reason  of 
running  for  the  prize  and  yet  failing  to  reach  the  required 
test  of  zeal  and  love  to  win  it?  No,  thank  God;  even  if 
under  crucial  tests  their  faith  and  zeal  were  not  foimd 
sufficient  to  classify  them  among  the  priests,  neverthe- 
less their  sufficiency  of  faith  and  zeal  to  consecrate  to 
death  demonstrated  their  sincerity  of  heart  as  Levites. 
However,  it  is  not  enough  that  they  consecrated  fully; 
»t  must  be  demonstrated  that  they  at  heart  love  the  Lord 
and  would  not  deny  him  at  any  cost,  even  though  not 
taithfvd  enough  to  court  sacrifice  in  his  service.  What 
is  this  test  which  will  confirm  these  as  worthy  the 
Levites*  portion  un<^er  the  Kingdom?  and  how  will  it  be 
applied? 

We  have  already  referred  to  this  "great  compsny" 
the  Lord's  truly  con-ecrated  people  whose  picture  is 
outlined  in  Revelation  7:  13-15.  "These  are  they 
which  come  out  of  the  great  tribulation  and  they  washed 
their  robes  and  made  them  white  in  the  blood  of  the 
Lamb.  Therefore  are  they  before  [and  not  in]  the 
throne  of  God,  and  they  serve  him  day  and  night  [con- 
tinually] in  his  temple  [the  Church]:  and  he  that  sitteth 
*n  the  throne  shall  spread  his  tabernacle  over  them" 
(shall  associate  them  with  himself  and  his  glorified  Bride 
%i  the  spiritual  condition  and  its  services].  "Foolish 
/irgins!"  They  let  slip  their  opportunity  for  becoming 
members  of  the  Bride;  but  they  are,  nevertheless, 
virgins,  pure  in  their  heart-intentions.  They  miss  the 


128 


The  Call  of  The  New  Creation. 


prize,  bitt  ^aio ,  later,  through  severe  testings,  a  share  at 
the  nuptial  feast  with  the  Bridegroom  and  Bride  as  "  the 
virgins  her  companions  that  foUow  her";  they  also  shall 
be  brought  near  before  the  King.  "  With  gladness  and 
rejoicing  shall  they  be  brought;  they  shall  enter  into  the 
King's  palace."  (Psa.  45:  14,  15.)  As  Levites  they  have 
failed  to  get  the  prize  of  Royal  Priesthood,  but  they  are 
still  Levites  and  may  serve  God  in  his  glorified  temple, 
the  Church,  though  they  cannot  be  either  "pillars"  or 
"living  stones"  in  that  temple.  (Rev.  3:  12;  19:6,  7; 
Psa.  45:  14,  15.)  The  verse  following  the  last  citation 
calls  to  oiu-  attention  the  antitypical  Levites  of  the  pre- 
vious time,  known  to  Israel  after  the  flesh  as  "  the  fathers ;" 
and  assures  us  that  they  shall  be  rewarded  by  being  made 
"princes  in  aU  the  earth." 

Similarly,  Levi's  three  sons  (Kohath,  Gershom  and 
Merari)  seem  to  represent  four  classes,  (i)  Moses^ 
Aaron  and  all  the  priest-f  amUy  of  Amram  (son  of  Kohath) , 
whose  tents  were  in  front  [east]  of  the  Tabernacle. 
These  had  fuU  charge  of  all  things  religious, — their 
brethren — even  all  the  Levites — being  their  honored 
assistants  or  servants.  (2)  Camped  on  the  south  side 
was  the  Kohath  family,  their  closest  of  kin,  and  these 
had  charge  of  the  most  sacred  articles — the  Altars,  the 
Candlestick  (lampstand),  the  Table  and  the  Ark.  (3) 
Camped  at  the  north  side  of  the  Tabernacle  were  the 
Levites  of  the  Merari  family,  next  in  honor  of  service, 
having  charge  of  the  gold-covered  boards  and  the  posts, 
sockets,  etc.  (4)  Camped  at  the  rear,  was  the  Gershom 
family  of  Levites,  having  charge  of  the  least  important 
services — the  porterage,  etc.,  of  the  cords,  outer  curtains, 
gate,  etc. 

These  distinct  families  of  Levites  may  properly  repre- 
sent foTir  distinct  classes  of  justified  hiunanity  when  the 
reconciliation  is  completed :  the  saints,  or  Royal  Priest- 
hood, the  ancient  worthies,  the  "great  company,"  and 
t-he  rescued  of  the  world.  As  is  not  unusual  m  respect 
to  types,  the  names  seem  to  be  significant,  (i)  Amram's 
family  chosen  to  be  priests:  the  name  Amram  signifies 
high  people,  or  exalted  peoi>le.   What  a  fitting  name  for 


The  Call  of  The  New  Creation. 


129 


the  type  of  the  "  little  flock  "  whose  head  is  Christ  Jesus! 
"Highly  exalted,"  "very  high,"  are  the  Scriptural 
declarations  of  these  priests.  (2)  Kohath  signifies 
ally,  or  cojnrade.  It  was  from  the  Kohath  family  that 
Amram's  sons  were  chosen  to  be  a  new  house  of  priests. 
The  Kohath  family  of  Levites  might,  therefore,  properly 
represent  the  ancient  worthies  whosefaith  and  obedience 
and  loyalty  to  God  and  willingness  to  suffer  for  right- 
eousness was  so  fully  attested,  and  with  whom  we  feel  so 
close  a  kinship.  They  were,  indeed,  the  Lord's  allies 
and  ours ;  and  in  some  respects  come  nearer  to  the  Christ 
everyway  than  do  any  others.  (3)  Meraiu  signifies 
bitterness ;  hence,  the  Merari  family  of  Levites  would 
seem  to  represent  the  '  •  great  company"  of  spirit-begotten 
ones  who  fail  to  win  the  prize  of  Royal  Priesthood,  and 
are  "saved  so  as  by  fire,"  coming  up  through  "great 
tribulation "  and  bitter  experiences  to  the  position  of 
honor  and  service  which  they  will  occupy.  (4)  Gershom 
signifies  refugees,  or  rescued;  hence,  the  Gershom  family 
of  Levites  would  seem  well  to  represent  the  saved  world 
of  mankind,  all  of  whom  will  be  refugees  succored  and 
delivered,  rescued  from  the  blindness  and  slavery  of 
Satan. 

So,  then,  first  in  order  as  well  as  in  rank  amongst  these 
antitypical  Levites,  or  justified  ones,  will  be  the  Royal 
Priesthood,  to  whose  care  the  Millennial  Kingdom  and 
every  interest  will  be  committed.  On  their  right  hand 
will  be  the  closest  of  kin, — the  ancient  worthies, — whom 
they  shall  "make  princes  in  all  the  earth. "  Next  on  their 
left  will  be  their  faithful  brethren  of  the  Great  Company.* 
And  last  of  all  will  be  those  rescued  from  sin  and  death 
during  the  Millennium,  whose  loyalty  will  have  been 
fully  attested  in  the  great  trial  with  which  the  Millen- 
nial age  will  close. — Rev.  20:7-9. 

All  of  these  classes  of  Levites  will  be  such  as  have  been 
tested  and  have  stood  their  tests  of  heart-loyaXtY .  This 
does  not,  however,  imply  that  those  now  justified  by 
faith,  in  advance  of  the  world,  and  who  neglect  or  refuse 
to  go  on  and  accomplish  the  end  of  the  commandment — 
love  out  of  a  pure  heart — and  who,  therefore,  receive  this 

•  The  Author's  later  thought  is  that  certain  Scriptures  seem  to  teach 
that  the  Ancient  IVorthies  will  not  precede,  but  rank  lower  than  the  Great 
Company  duriug  the  Millennium,  but  that  they  will  be  received  to  spirit 
nature  and  higher  honort,  at  its  close. 

9  F 


130  The  Call  of  The  New  Creation. 

grace  of  God  in  vain  will  have  no  further  opportunity. 
If  when  they  "count  the  cost"  of  participation  in  the 
priestly  service  of  sacrifice  they  decline  the  offer,  their 
estimate  of  a  "reasonable  service"  to  God  is  surely  not 
to  be  praised  and  rewarded,  but  neither  wovild  their 
unwisdom  justly  merit  ptuiishment;  otherwise,  the 
call  to  glory,  honor  and  immortality  is  not  of  grace,  but 
of  necessity — not  an  invitation,  but  a  command — not  a 
sacrifice,  but  an  obligation.  The  lapsing,  or  annulling 
of  their  justification  leaves  them  still  a  part  of  the 
redeemed  world,  just  as  they  were  before  they  accepted 
Christ  by  faith,  except  that  theif  increase  of  knowledge 
increases  their  responsibility  for  right  doing.  In  other 
words,  the  trial  for  life  or  death  everlasting  at  the  present 
time  involves  only  those  who  willingly  make  a  full  con- 
secration of  themselves  to  the  Lord  "even  unto  death." 
The  remainder  of  the  race  is  not  yet  on  judgment  for  life 
or  death  everlasting,  and  will  not  be  until  the  Millennial 
Kingdom  has  been  established.  Meantime,  however, 
each  member  of  the  world  is,  in  proportion  to  his  light, 
either  building  or  destroying  character,  and  thus  making 
his  Millennial  conditions  and  eternal-life  prospects  either 
better  or  worse,  according  as  he  either  obeys  or  disre- 
gards his  knowledge  and  conscience. 

With  the  fully  consecrated,  however,  the  matter  is 
different.  By  their  fuller  consecration,  unto  death,  they 
renounce  the  earthly  life  in  toto,  exchanging  it  for  the 
spiritual,  which  is  to  be  theirs  if  faithful  ymto  death — but 
not  otherwise.  Hence,  to  these,  disloyalty  will  mean 
death — everlastingly ;  as  surely  as  to  the  imf aithful  of  the 
world  in  the  close  of  the  Millennium. 

The  Levites  had,  none  of  them,  any  inheritance  in  the 
land  of  Canaan.  This  is  significant  of  the  fact  that 
having  consecrated  their  all  to  the  Lord,  and  being  at 
heart  fully  in  accord  with  his  righteousness,  the  imper- 
fect conditions  of  the  present  t?me  of  sin  are  not  iJteir 
inheritance.  Canaan  represented  the  conflict  condition 
of  the  trial-state;  the  conquering  of  enemies,  over- 
coming of  evils,  etc.,  especially  during  the  Millennium; 
but  God  h-as  provided  a  better,  a  sinless  and  perfect 


The  Call  of  The  New  Creation. 


Inheritance  for  all  whom  he  fully  justifies  as  antitypical 
Levites.  The  first  to  enter  this  better  inheritance  will 
be  the  Priests,  who  will  constitute  the  First  Resurrection 
and  be  perfected  to  the  divine  nature;  the  "Ancient 
Worthies  "  will  come  next,  and  enter  perfect  inheritance 
by  resurrection  as  perfect  human  beings;*  the  "Great 
Company  "  will  be  next  in  order  and  will  be  perfected 
on  the  spirit-plane ;  and  last  of  all  the  Gershom  class, 
educated  and  uplifted  and  tested  during  the  Millennium, 
will  enter  its  inheritance  by  that  gradual  resurrection, 
or  uplifting  from  death  to  life,  to  be  fully  attained  at 
the  close  of  the  Millennium. 

As  onl}^  those  believers  who  make  consecration  to  the 
utmost — "even  unto  death" — are  begotten  of  the  holy 
Spirit  and  counted  members  of  the  Great  High-Priest, 
so  the  types  illustrated ;  for  the  Levites  in  general  did  not 
receive  of  the  holy  anointing  oil,  typical  of  the  holy  Spirit, 
but  only  the  sacrificers,  the  priests.  These  were  all 
sprinkled  with  the  oil  mixed  with  blood,  to  show  that  the 
holy  Spirit  granted  to  the  members  of  Christ  is  theirs 
only  by  virtue  of  the  shedding  of  blood:  (i)  the  sacrifice 
of  Christ  Jesus  on  their  behalf,  justifying  them;  and  (2) 
their  pledge  to  joint-sacrifice  with  Christ  —  laying  down 
their  lives  in  his  service. — Exod.  29:  21. 

The  anointing  of  the  High  Priest  was  a  still  different 
matter,  and  represented  the  oneness,  the  solidarity,  of 
the  elect  Church ;  for  this  anointing  came  only  upon  the 
one  who  was  to  officiate  as  chief  priest — upon  Aaron 
only  at  first ;  but  upon  each  of  his  sons  as  they  succeeded 
to  the  office  of  chief  priest  ' '  to  minister  unto  me  in  the 
priest's  office."  (Exod.  28:41:40:  13,  15.)  Christ  Jesus 
our  Lord,  as  the  Head  of  the  Church  which  is  his  body, 
"was  anointed  with  the  oil  of  gladness  [the  holy  Spirit] 
above  [head  over]  his  fellows ' '  or  joint-heirs ,  the  under  mem- 
bers of  the  "Royal  Priesthood."  It  was  all  poured  upon 
him,  and  "of  his  fulness  [abundance]  have  all  we  received, 
and  favor  upon  favor."  It  was  an  "unspeakable  gift" 
that  we  were  pardoned  and  justified  through  the  merit 
of  his  sacrifice;  and  now  it  is  almost  beyond  belief  that 
we  should  be  called  to  be  his  joint -heirs  in  the  Kingdom 


•See  foot-note,  page  129. 


132  The  Call  of  The  New  Creation. 

and  have  our  consecration  "sealed"  with  the  sprinkling 
of  the  blood  and  oil  and  come  tinder  the  anointing  of  our 
Head. 

The  prophet  David  was  guided  by  the  Lord  to  give  u 
a  pen-picture  of  the  Anointing,  and  how  it  was  all  potired 
upon  our  Head  and  must  run  down  to  us  from  him. 
(Psa.  133 : 1-3 ;  45 :  7 ;  Luke  4:  18.)  The  members  of  the 
Church  are  the  "brethren"  whose  spirit  impels  them  to 
"dwell  together  in  unity."  All  who  are  one  with  the 
Head  must  be  in  sympathy  with  fellow-members  of  his 
body  the  Church, — and  only  proportionately  do  they  re- 
ceive of  the  holy  Spirit  of  Anointing.*  This  holy  anoint- 
ing oil  represented  the  holy  Spirit  and  the  enlightenment 
which  it  gives  to  aU  those  whom  God  accepts  as  proba- 
tionary members]of  this  Royal  Priesthood,  the  New  Crea- 
tion, each  of  whom  is  "sealed,"  or  marked,  or  indicated 
by  the  holy  Spirit  given  unto  him,  as  already  shown. f 

All  thus  marked  by  the  holy  Spirit  as  prospective 
members  of  the  New  Creation  are  assured  by  the  Lord, 
"They  are  not  of  the  world,  even  as  I  am  not  of  the 
world."  "I  have  chosen  you  [out  of  the  world],  and 
ordained  you,  that  ye  should  go  and  bring  forth  fruit, 
and  that  your  fruit  should  remain."  "If  ye  were  of 
the  world  the  world  would  love  his  own ;  but  because  ye 
are  not  of  the  world,  but  I  have  chosen  you  out  of  the 
world,  therefore  the  world  hateth  you."  (John  15:  16, 
19;  17:  16.)  Although  these  marks  of  sanctification 
may,  to  some  extent,  be  discerned  by  the  world,  we  are 
not,  therefore,  to  expect  that  they  will  bring  the  world's 
admiration  or  approval ;  but,  rather,  that  they  will  con- 
sider these  evidences  of  the  holy  Spirit  upon  the  New 
Creatures  as  evidences  of  weakness  and  effeminacy. 
The  world  appreciates  and  approves  what  it  would  desig- 
nate a  robust  and  strenuous  life — not  righteous  over- 
much. Our  Lord  explains  to  us  why  the  world  would 
not  approve  his  followers ;  namely,  because  the  darkness 
hateth  the  light — because  the  standard  of  his  Royal 
Priesthood  for  thought  and  word  and  action  would  be 
higher  than  the  standard  of  mankind  in  general,  and 
'  *Vol.  v..  Chap,  i:^  tibid. 


The  Call  of  The  New  Creation. 


133 


would,  therefore,  seem  to  more  or  less  condemn  their 
coiirse.  The  world  desires  rather  to  be  approved,  to  be 
flattered;  and  whatever  in  any  degree  casts  reflection 
upon  it  is  to  that  extent  avoided,  if  not  opposed.  This 
disapproval  of  the  worldly-wise  of  Christendom  consti- 
tutes a  part  of  the  testing  of  the  Royal  Priesthood ;  and 
if  their  consecration  be  not  a  most  hearty  one  they  will 
so  miss  the  fellowship  of  the  world  and  so  crave  its 
approval  that  they  will  fail  to  carry  out  in  the  proper 
spirit  the  sacrificing  of  earthly  interests  which  they  have 
undertaken — fail  to  be  priests;  hence,  fail  to  be  of  the 
New  Creation.  However,  on  account  of  their  eood 
intentions,  the  Lord  may  bring  them  through  the  fiery 
trials,  for  the  destruction  of  the  flesh  which  they  had  not 
the  zeal  to  sacrifice:  thus  they  may  be  cotmted  worthy 
of  a  share  in  the  blessings  and  rewards  of  the  Great 
Company  that  shall  come  up  out  of  great  tribulation  to 
serve  before  the  throne,  in  which  the  little  flock  will 
sit  with  the  Lord. 

Sanctification  has  not  only  two  parts,  namely,  man's 
part  of  entire  consecration,  and  God's  part  of  entire 
acceptance,  but  it  has  additionally  an  element  of  pro- 
gression. Out  consecration  to  the  Lord,  while  it  must 
be  sincere  and  entire,  in  order  to  be  accepted  of  him  at  all, 
is  nevertheless  accompanied  by  a  comparatively  small 
amotmt  of  knowledge  and  experience; — we  are,  there- 
fore, to  grow  in  sanctification  daily,  as  we  grow  in  knowl- 
edge. Our  hearts  were  filled  at  the  beginning,  casting 
out  all  self-will,  but  the  capacity  of  our  hearts  was 
smaU:  as  they  grow,  as  they  enlarge,  the  sanctification 
must  keep  pace,  filling  every  part:  thus  the  Apostle 
exhorts,  "  Be  ye  filled  with  the  Spirit";  and  again,  "Let 
the  love  of  God  be  shed  abroad  in  your  hearts  and 
abound  more  and  more."  The  provision  made  for  this 
enlargement  of  otir  hearts  is  expressed  in  the  words  of 
our  Redeemer's  prayer  for  us,  "Sanctify  them  through 
thy  truth;  thy  Word  is  truth." — John  17:  17. 

It  was  the  Word,  or  message  of  God,  the  "wisdom"  of 
God  through  Christ,  which  began  to  manifest  toward  us 
divine  favor  and  which  led  us  step  by  step  up  to  the 


134  TJie  Call  of  The  New  Creation. 


point  of  consecration;  and  now  it  is  the  same  Word,  or 
message  of  God  through  Christ,  that  is  to  enlarge  ovir 
hearts  as  well  as  to  fill  them.  But  while  it  is  for  God 
to  supply  the  truth  that  is  to  fill  and  sanctify  us,  it  is 
for  us  to  manifest  that  consecrated  condition  of  heart  in 
which  we  will  hunger  and  thirst  after  that  sanctifying 
truth, — will  feed  upon  it  daily,  and  thus  be  enabled  to 
grow  strong  in  the  Lord  and  in  the  power  of  his  might. 
It  is  not  sufficient  that  we  make  a  consecration  to  the 
Lord;  he  desires  not  mere  candidates  for  the  New 
Creation.  These  must  be  drilled,  disciplined  and  tried 
in  order  to  the  bringing  forward  and  developing  of  the 
various  features  of  character,  and  each  feature  submitted 
to  a  thorough  proof  of  loyalty  to  God,  thus  to  insure 
that,  being  tested  and  tried  in  all  points,  these 
New  Creatiires  should  be  foxmd  faithful  to  him  who 
"called"  them,  and  so  be  accoimted  worthy  to  enter 
into  the  glorious  joys  of  their  Lord  by  participation  in  the 
First  Restirrection. 

As  justification  brought  a  great  blessing  of  peace  with 
God,  so  this  next  step  of  a  full  consecration  to  the 
Lord  of  every  interest  and  affair  of  life,  every  hope  and 
ambition,  exchanging  earthly  hopes  and  ambitions  and 
blessings  for  the  heavenly  ones  proffered  to  the  New 
Creation,  brings  a  great  and  grand  relief,  a  great  rest  of 
heart,  as  we  realize  more  and  more,  and  appropriate  to 
ourselves,  the  exceeding  great  and  precious  promises 
which  God  has  made  to  the  New  Creation.  These 
promises  are  briefly  comprehended  in  the  one  that,  "All 
things  shall  work  together  for  good  to  them  that  love 
God,  to  the  called  [ones]  according  to  his  purpose." 
(Rom.  8:  28.)  This  is  the  Second  Blessing  in  the  true 
sense  of  that  expression.  Not,  however,  that  it  is 
ac«empanied  by  outward  manifestations  of  the  flesh, 
but  that  it  ushers  our  hearts  into  a  profound  rest,  into  a 
full  confidence  in  God,  and  permits  a  hearty  application 
to  ourselves  of  the  exceeding  great  and  precious  promises 
of  the  Scriptures. 

On  accovmt  of  differences  of  temperament,  there  will, 
necessarily,  be  differences  of  experience  in  connection 


The  Call  of  The  New  Creaticnt.  135 

with  this  full  consecration.  To  some  a  full  surrender  to 
the  Lord,  and  a  realization  of  his  special  care  for  them  as 
members  of  the  prospective  elect  Church,  will  bring 
merely  a  satisfying  peace,  a  rest  of  heart ;  while  to  others 
of  a  more  exuberant  nature  it  will  bring  an  effervescence 
of  joy  and  praise  and  jubilation.  We  are  to  remember 
these  differences  of  natviral  temperament,  and  to  sympa- 
thize with  those  whose  experiences  are  different  from 
otir  own,  remembering  that  similar  differences  were 
exhibited  amongst  the  twelve  apostles;  that  some — 
specially  Peter,  James  and  John — were  more  demon- 
strative than  the  others  in  respect  to  all  of  their  expe- 
riences— including  those  of  Pentecost.  Let  the  brethren 
of  exuberant  and  effervescent  disposition  learn  the  mod- 
eration which  the  Apostle  commanded;  and  let  the 
brethren  who  by  nature  are  rather  too  cold  and  prosaic, 
pray  and  seek  for  a  greater  appreciation  of,  and  greater 
liberty  in  showing  forth,  the  praises  of  him  who  hath 
called  us  out  of  darkness  into  his  marvelous  light.  Let 
us  remember  that  James  and  John,  two  of  the  specially 
beloved  of  the  Lord,  called  the  "sons  of  thimder" 
because  of  their  zeal  and  impetuosity,  needed,  on  one 
occasion  at  least,  admonition  and  correction  along  this 
line — to  remember  of  what  spirit  they  were.  (Luke  9:54, 
55.)  The  Apostle  Peter,  another  of  the  beloved  and 
eealous,  on  the  one  hand  was  blessed  for  his  prompt 
acknowledgment  of  the  Messiah ;  yet  on  another  occasion 
was  reproved  as  an  adversary,  because  of  misdirected 
zeal.  Nevertheless,  the  Lord  showed  distinctly  his 
appreciation  of  the  warm,  ardent  temperament  of  these 
three,  in  the  fact  that  they  were  his  close  companions, 
the  only  ones  taken  with  him  into  the  Mount  of  Trans- 
figuration, and  into  the  room  where  lay  the  maid, 
Jairus'  daughter,  whom  our  Lord  awakened  from  the 
sleep  of  death;  and  they  were,  also  his  special  com- 
panions, a  little  nearer  than  the  others,  in  Gethsemane's 
garden.  The  lesson  of  this  to  us  is,  that  zeal  is  pleasing 
to  the  Lord,  and  means  closeness  to  him;  but  that  it 
must  always  reverence  the  Head  and  be  guided  by  his 
word  and  Spirit. 


136  The  Call  of  The  New  Creation. 

Sanctification  does  not  mean  human  perfection,  as 
some  have  misinterpreted  it.  it  does  not  change  the 
quality  or  order  of  otir  brains,  nor  remove  the  blemishes 
of  our  bodies  miraculously.  It  is  a  consecration  or 
devotion  of  the  will,  which  through  Christ  is  accepted  of 
the  Lord  as  perfect:  it  is  a  consecration  of  the  body  to 
sacrifice — "even  unto  death  ; — and  that  body,  as  we 
have  seen,  is  not  made  actually  perfect  through  justifi- 
cation by  faith,  but  merely  reckonedly  perfect  according 
to  our  will,  our  heart,  our  intention.  The  new  will,  as 
the  Apostle  exhorts,  shotild  seek  to  bring  every  power, 
every  talent,  every  opportunity  of  its  body  into  full 
accord  with  the  Lord,  and  should  seek  to  exercise  an 
influence  ia  the  same  direction  upon  aU  men  with  whom 
it  comes  in  contact.  This  will  not  mean  that  in  the  few 
short  years, — five,  ten,  twenty,  fifty, — of  the  present 
life,  it  will  be  able  to  bring  its  own  poor,  imperfect  body 
(or  the  imperfect  bodies  of  others,  of  which  it  is  a 
specimen)  to  perfection.  On  the  contrary,  the  Apostle 
assures  us  in  connection  with  the  Church,  that  in  death 
it  is  "sown  in  corruption,  sown  in  weakness,  sown  in 
dishonor,  sown  an  [imperfect]  natural  body**;  and  that 
not  until  in  the  Resurrection  we  are  given  new  bodies, 
strong,  perfect,  glorious,  immortal,  honorable,  will  we 
have  attained  the  perfection  which  we  seek,  and  which 
the  Lord  promises  shall  be  ours  eventually,  if  in  the 
present  time  of  weakness  and  imperfection  we  manifest 
to  him  the  loyalty  of  our  hearts. 

However,  heart-loyalty  to  the  Lord  will  mean  con- 
tinual effort  to  bring  aU  the  conduct  of  our  lives,  yea, 
the  very  thoughts  and  intents  of  our  hearts,  into  sub- 
jection to  the  divine  will.  (Hcb.  4:  12  )  This  is  our 
first  duty,  our  continual  duty,  and  will  be  the  end  of  our 
duty  because,  "This  is  the  wUl  of  God,  even  your  sanc- 
tification." "Be  ye  holy;  fori  [the  Lord]  am  holy." 
(i  Thess.  4:3;!  Pet.  1:  16.)  Absolute  holiness  is  to  be  the 
standard  which  our  minds  can  gladly  and  fully  endorse 
and  live  tip  to.  but  to  which  we  will  never  attain  actually 
and  physically  so  long  as  we  are  subject  to  the  frailties 
of  our  fallen  natures  and  the  besetments  of  the  world 


The  Call  of  The  New  Creation. 


137 


and  the  Adversary.  But  day  by  day  as  we  are  "taught 
of  God,"  as  we  come  to  a  fuller  knowledge  of  his  glorious 
character,  and  as  the  appreciation  of  it  more  and  more 
fills  ovtr  hearts,  the  New  Mind  wUl  more  and  more  gain 
influence,  strength,  power,  over  the  weaknesses  of  the 
flesh,  whatever  they  may  be — and  these  weaknesses 
vary  with  the  different  members  of  the  body. 

True  sanctification  of  the  heart  to  the  Lord  wiU  mean 
diligence  in  his  service ;  It  will  mean  a  declaration  of  the 
good  tidings  to  others;  it  will  mean  the  buUding  up  of 
one  another  in  the  most  holy  faith ;  it  will  mean  that  we 
should  do  good  unto  all  men  as  we  have  opportunity, 
especially  to  the  household  of  faith ;  it  will  mean  that  in 
these  various  ways  our  lives,  consecrated  to  the  Lord, 
shall  be  laid  down  for  the  brethren  (i  John  3:  16)  day 
by  day,  opportimity  by  opportunity,  as  they  shall  come 
to  us;  it  will  mean  that  our  love  for  the  Lord,  for  the 
brethren,  for  our  families  and,  sympathetically,  for 
the  world  of  mankind,  will  increasingly  fill  otu*  hearts 
as  we  grow  in  grace,  knowledge  and  obedience  to  the 
Divine  Word  and  example.  Nevertheless,  all  these 
exercisings  of  otir  energies  for  others  are  merely  so  many 
ways  in  which,  by  the  Lord's  providences,  our  own  sancti- 
fication may  be  accomplished.  As  iron  sharpeneth  iron, 
so  our  energies  on  behalf  of  others  bring  blessings  to 
ourselves.  Additionally,  while  we  should  more  and 
more  come  to  that  grand  condition  of  loving  our  neigh- 
bors as  ourselves — especially  the  household  of  faith,— 
yet  the  mainspring  back  of  all  this  should  be  our  supreme 
love  for  our  Creator  and  Redeemer,  and  ovar  desire  to  be 
and  to  do  what  would  please  him.  Our  sanctification, 
therefore,  must  be  primarily  toward  God  and  first  affectj 
our  own  hearts  and  wills,  and,  as  a  result  of  such  devotion 
to  God,  find  its  exercise  in  the  interest  of  the  brethren 
and  of  all  men. 

SANCTIFIED  THROUGH  THE  TRUTH. 

From  the  foregoing  it  is  manifest  that  the  sanctifica- 
tion which  Gcd  desires-  —the  sanctification  essential  to 
attainment  of  a  place  in  the  New  Creation — will  not  be 


138  The  Call  of  The  New  Creation. 

possible  to  any  except  those  who  are  in  the  school  of 
Christ,  and  who  learn  of  him — are  "sanctified  tl-irough 
the  truth."  Error  will  not  sanctify,  neither  will  igno- 
rance. Moreover,  we  are  not  to  make  the  mistake  of 
supposing  that  all  truth  tends  to  sanctification:  on  the 
contrary,  although  truth  in  general  is  admirable  to  all 
those  who  love  truth  and  who  correspondingly  hate 
error,  our  Lord's  word  for  it  is  that  it  is  only  "Thy 
truth"  which  sanctifies.  We  see  the  whole  civil  world 
ostensibly  racing,  chasing  each  other  and  contending 
for  truth.  Geologists  have  one  part  of  the  field.  Astron- 
omers another.  Chemists  another.  Physicians  another. 
Statesmen  another,  etc. ;  but  we  do  not  find  that  these 
various  branches  of  truth-searching  lead  to  sanctifica- 
tion. On  the  contrary,  we  find  that,  as  a  rule,  they  lead  in 
the  reverse  direction ; — and  in  accord  with  this  is  the  dec- 
laration of  the  Apostle  that  "the  world  by  wisdom  knows 
not  God."  (i  Cor.  i:  21.)  The  fact  is  that  in  the  few 
short  years  of  the  present  life,  and  in  our  present  fallen, 
imperfect  and  depraved  condition,  our  capacity  is 
entirely  too  small  to  make  worth  our  while  the  attempt 
to  take  in  the  entire  realm  of  truth  on  every  subject; 
hence,  we  see  that  the  successful  people  of  the  world  are 
specialists.  The  man  who  devotes  his  attention  to 
astronomy  will  have  more  than  he  can  do  to  keep  up 
with  his  position — little  time  for  geology  or  chemistry 
or  botany  or  medicine  or  the  highest  of  all  sciences 
"  Thy  truth" — the  divine  plan  of  the  ages.  It  is  in  view 
of  this  that  the  Apostle,  who  himself  was  a  well-educated 
man  in  his  time,  advises  Timothy  to  "beware  of  human 
philosophies"  [theories  and  sciences)  falsely  so-called. 
The  word  science  signifies  truth,  and  the  Apostle,  we  may 
be  sure,  did  not  mean  to  impugn  the  sincerity  of  the 
scientists  of  his  day.  nor  to  imply  that  they  were  inten- 
tional falsifiers:  but  his  words  do  give  us  the  thought, 
which  the  coiuse  of  science  fully  attests,  that,  although 
there  is  some  truth  connected  with  all  these  sciencjes, 
yet  the  human  theories  called  sciences  are  not  truth — 
not  absolutely  correct.  They  are  merely  the  best 
guesses  that  the  most  attentive  student*  in  these  depart- 


The  Call  of  The  New  Creation.  139 

ments  of  study  have  been  able  to  set  forth ;  and  these — 
as  history  clearly  shows — from  time  to  time  contradict 
each  other.  As  the  scientists  of  fifty  years  ago  repu- 
diated the  science  of  previous  times,  so  are  the  deduc- 
tions and  methods  of  reasoning  of  these  in  turn  re- 
pudiated by  the  scientists  of  to-day. 

The  Apostle  Paul  was  not  only  a  wise  man  and  a  fully 
consecrated  one,  and  a  member  of  the  Royal  Priesthood, 
better  qualified  naturally  than  many  of  his  fellows  to  run 
well  in  the  footsteps  of  the  great  High  Priest,  but,  addi- 
tionally, as  one  of  the  chosen  "twelve  apostles  of  the 
Lamb,"  taking  the  place  of  Judas,  he  was  a  subject  of 
divine  guidance — especially  in  respect  to  his  teachings — 
designed  of  the  Lord  to  be  an  instructor  to  the  household 
of  faith  throughout  the  entire  Gospel  age.  The  words 
of  such  a  noble  exemplar  of  the  faith,  no  less  than  the 
example  of  his  consecration,  should  be  weighty  with  us 
as  we  study  the  course  upon  which  we,  as  consecrated 
and  accepted  members  of  the  Royal  Priesthood,  have 
entered.  Pie  exhorts  us  that  we  lay  aside  eveiy  weight 
and  every  close-girding  sin,  and  run  with  patience  the 
race  set  before  us,  looking  unto  Jesus,  the  author  of  our 
faith,  until  he  shall  become  the  finisher  of  it.  (Heb. 
12:2.)  And  as  an  admonition,  he  holds  up  his  own 
experiences  to  us,  saying,  "This  one  thing  I  do."  I  have 
found  that  my  full  consecration  to  the  Lord  will  not  per- 
mit the  diffusion  of  my  talents  in  every  direction,  nor 
even  for  the  study  of  every  truth.  The  truth  of  God's 
revelation,  as  it  has  come  into  my  heart  and  increasingly 
directs  its  already  sanctified  and  consecrated  talents, 
has  shown  me  clearly  that  if  I  want  to  win  the  great 
prize  I  must  give  my  whole  attention  to  it,  even  as  those 
who  seels,  for  earthly  prizes  give  their  whole  attention 
according- ly.  "This  one  thing  I  do  —  forgetting  the 
things  that  are  behind  [forgetting  my  former  ambitions 
as  a  student,  my  former  hopes  as  a  Roman  citizen  and  a 
man  of  more  than  average  education;  forgetting  the 
allurements  of  the  various  sciences  and  the  laurels  which 
they  hold  forth  to  those  who  run  in  their  ways]  and 
reaching  forward  to  the  things  which  are  before  [keeping 


I40  The  Call  of  The  New  Creatum. 

the  eye  of  my  faith  and  hope  and  love  and  devotion  fixed 
upon  the  grand  offer  of  joint-heirship  with  my  Lord  in 
the  divine  nattire,  and  in  the  great  work  of  the  Kingdom 
for  the  blessing  of  the  world],  I  press  down  upon  the  mark 
for  the  prize  of  the  high  calling." — Phil.  3:  13,  14, 

EMOTION  NOT  SANCTIFICATION. 

There  is  much  confusion  of  thought  amongst  Christian 
people  respecting  the  evidences  or  proofs  of  the  Lord's 
acceptance  granted  to  the  faithful  sacrificers  of  this 
age.  Some  mistakenly  expect  an  outward  manifesta- 
tion, such  as  was  granted  to  the  Chiu"ch  at  the  beginning 
in  the  Pentecostal  blessing.*  Others  expect  some  in- 
ward, joyous  sensations.which  expectation,  if  not  realized, 
causes  disappointment  and  lifelong  doubt  respecting  their 
acceptance  with  the  Lord.  Their  expectations  are  built 
largely  upon  the  testimonies  of  brethren  who  have  experi- 
enced such  exuberance.  It  is  important,  therefore,  that 
all  should  learn  that  the  Scriptures  nowhere  warrant  us 
in  such  expectations:  that  we  "are  all  called  in  the  one 
hope  of  our  calling,"  and  that  the  same  promises  of  for- 
giveness of  past  sins,  of  the  smile  of  the  Father's  counte- 
nance, of  his  favor  assisting  us  to  run  and  to  attain  the 
prize  he  offers  us — grace  sufficient  for  every  time  of  need 
— belong  alike  to  all  coming  under  the  conditions  of  the 
call.  The  Lord's  people  differ  widclj',  however,  in  the 
manner  in  which  they  receive  any  and  every  promise, 
temporal  or  spiritual,  from  man  or  from  God.  Some 
are  more  volatile  and  emotional  than  others,  and,  hence, 
more  demonstrative  both  in  manner  and  word  if  describ- 
ing the  very  same  experiences.  Besides,  the  Lord's  deal- 
ings with  his  children  evidently  vary  to  some  extent. 
The  great  Head  of  the  Church,  our  Lord  Jesus,  when  at 
thirty  years  of  age  he  made  a  full  consecration  of  his  all, 
even  unto  death,  to  do  the  Father's  will,  and  when  he 
was  anointed  with  the  holy  Spirit  without  measure, 
was  not,  so  far  as  we  are  informed,  granted  any  exuberant 
experiences.    Doubtless,  however,  he  was  filled  with  a 

realization  that  his  course  was  the  right  and  proper  one; 
^  —  ■ 

*See  Vol.  V. ,  Chap,  ix. 


TPie  Call  of  The  New  Creation. 


141 


that  the  Father  approved  it,  and  that  it  would  have  the 
divine  blessing,  whatever  experiences  that  might  mean. 
Nevertheless,  instead  of  being  taken  to  the  motmtain  toii 
of  jo^^  our  Lord  was  led  by  the  Spirit  into  the  wilderness ; 
and  his  first  experiences  as  a  New  Creature,  begotten  of 
the  Spirit,  were  those  of  severe  temptation.  The  Adver- 
sary was  permitted  to  assail  him,  and  sought  to  move 
him  from  his  devotion  to  the  Father's  will  by  suggesting 
to  him  other  plans  and  experiences  for  accomplishing  the 
work  which  he  had  come  to  do — plans  which  would  not 
involve  him  in  a  sacrificial  death.  And  so  we  believe  it 
is  with  some  of  the  Lord's  followers  at  the  moment  of, 
and  for  a  time  after,  their  consecration.  They  are 
assailed  with  doubts  and  fears,  suggestions  of  the  Adver- 
sary, impugning  divine  wisdom  or  divine  love  for  the 
necessity  of  our  sacrificing  earthly  things.  Let  us  not 
judge  one  another  in  such  matters,  but  if  one  can  rejoice 
in  an  ecstasy  of  feeling,  let  all  the  others  who  have  simi- 
farly  consecrated  rejoice  with  him  in  his  experience.  If 
another,  having  consecrated,  finds  himself  in  trial  and 
sorely  beset,  let  the  others  sympathize  with  him  and  let 
them  rejoice,  too,  as  they  realize  how  much  his  experience 
is  like  that  of  our  Leader. 

Those  dear  men  of  God,  John  and  Charles  Wesley, 
undoubtedly  were  consecrated  men  themselves ;  and  yet 
their  conceptions  of  the  results  of  consecration  not  only 
did  good  to  some,  but,  in  a  measure,  did  injury  to  others, 
by  creating  an  tmscriptural  expectation  which  could  not 
be  realized  by  all  and,  therefore,  through  discouragement 
worked  evil  to  such.  It  was  a  great  mistake  on  their 
part  to  suppose  and  teach  thai,  consecration  to  the  Lord 
meant  in  every  case  the  same  degree  of  exuberant  expe- 
rience. Those  bom  of  Christian  parents  and  reared 
under  the  hallowed  influences  of  a  Christian  home, 
instructed  in  respect  to  all  the  affairs  of  life  in  accord 
with  the  faith  of  their  parents  and  the  instruction  of  the 
Word  of  God,  and  who,  under  these  circumstances  had 
ever  sought  to  know  and  to  do  the  divine  will,  shotdd 
not  expect  that  upon  reaching  years  of  discretion  and 
making  a  consecration  of  themselves  individually  fea  tly; 


142 


The  Call  of  The  K'ew  Creation. 


Lord,  they  would  have  the  same  overflowing  joy  that 
might  be  experienced  by  another  who  had  up  to  that 
time  been  a  prodigal,  an  alien,  a  stranger,  and  a  foreignei 
to  holy  things. 

The  conversion  of  the  latter  would  mean  a  radical 
change,  and  turning  toward  God  of  all  of  life's  currents 
and  forces  previously  running  away  from  God  and  into 
sin  and  selfishness;  but  the  former,  whose  sentiinents 
and  reverence  and  devotion  had,  from  earliest  infancy, 
been  properly  directed  by  godly  parents  toward  the 
Lord  and  his  righteousness,  could  feel  no  such  abrupt 
change  or  revolution  of  sentiment,  and  should  expect 
nothing  of  the  kind.  Such  should  realize  that,  as  the 
children  of  believing  parents,  they  had  been  under  divine 
favor  up  to  the  time  of  their  personal  responsibility,  and 
that  their  acceptance  at  this  time  m.eant  a  full  endorse- 
ment of  their  past  allegiance  to  God  and  a  full  conse- 
cration of  all  their  talents,  powers  and  influences  for  the 
Lord  and  his  truth  and  his  people.  These  should  realize 
that  their  consecration  was  only  their  "reasonable  ser- 
vice"; and  should  be  instructed  from  the  Word  that, 
having  thus  fully  presented  their  already  justified 
humanity  to  God,  they  may  now  appropriate  to  them- 
selves in  a  fuller  degree  than  before  the  exceeding  great 
and  precious  promises  of  the  Scriptures, — which  belong 
only  to  the  consecrated  and  their  children.  If,  addi- 
tionally, they  are  then  granted  a  clearer  insight  into  the 
divine  plan,  or  even  into  the  beginning  of  it,  they  should 
consider  this  an  evidence  of  divine  favor  toward  them  in 
connection  with  the  high  calling  of  this  Gospel  age,  and 
they  should  rejoice  therein. 

The  Apostle's  expression,  "We  walk  by  faith  and  not 
by  sight,"  is  applicable  to  the  entire  Church  of  this 
Gospel  age.  The  Lord's  desire  is  to  develop  our  faith — 
that  we  should  learn  to  trust  him  where  we  cannot  trace 
him.  With  a  view  to  this,  he  leaves  many  things  par- 
tially obscure,  so  far  as  human  sight  or  judgment  is  con- 
cerned, to  the  intent  that  faith  may  be  developed  in  a 
manner  and  to  a  degree  that  would  be  impossible  if 
signs  and  wonders  were  granted  to  our  earthly  senses. 


The  Call  of  The  New  Creation.  143 


The  eyes  of  otir  understanding  are  to  be  opened  toward 
God  through  the  promises  of  his  Word — through  a  dis- 
cernment and  understanding  of  the  truth — to  bring  us 
joy  of  faith  in  the  things  not  seen  as  yet,  and  not  recog- 
nized by  us  naturally. 

Even  this  opening  of  the  eyes  of  our  understanding  is 
a  gradual  matter,  as  the  Apostle  explains.  He  prays  for 
those  who  are  already  in  the  Church  of  God,  addressed 
as  the  "saints"  or  consecrated,  that  the  eyes  of  their 
understanding  might  be  opened,  that  they  might  be  able 
to  comprehend  with  all  saints  (as  none  others  can  com- 
prehend) more  and  more  the  lengths  and  breadths  and 
heights  and  depths  of  the  knowledge  and  love  of  God. 
This  thought,  that  the  spiritual  blessings  of  the  New 
Creatiire,  which  follow  his  consecration,  are  not  tangible 
to  his  earthly  senses,  but  merely  to  his  faith,  is  illus- 
trated in  the  Tabernacle  pictures — the  outer  veil  of  the 
first  "  Holy"  hiding  its  sacred  contents,  typical  of  deeper 
truths,  even  from  the  Levites  (types  of  the  justified). 
Those  might  be  known,  or  appreciated,  only  by  such  as 
entered  the  Holy,  as  members  of  the  Royal  Priesthood.* 

The  exuberance  of  feeling  which  comes  to  some  because 
of  temperament,  is  not  unfrequently  lost  by  them  for 
the  same  reason;  but  the  experience  and  blessing  and  joy 
which  they  may  have  perpetually'',  if  they  continue  to 
abide  in  the  Lord,  seeking  to  walk  in  his  footsteps,  are 
the  joys  of  faith  which  earthly  clouds  and  troubles  cannot 
dim,  and  which  it  is  the  divine  will  shall  never  be  ob- 
scured in  matters  spiritual,  except,  perhaps,  for  a 
moment,  as  in  the  case  of  our  Lord  when  on  the  cross 
he  cried,  "  My  God,  my  God,  why  hast  thou  forsaken  me !" 
A.S  it  was  needful  that  our  Master,  in  taking  the  place 
of  condemned  Adam,  should  taste  all  of  Adam's  expe- 
riences as  a  sinner,  hence  he  must  pass  through  these 
experiences  even  though  but  for  a  moment.  And  who 
will  say  that  such  a  dark  moment  might  not  be  per- 
mitted even  to  the  most  worthy  of  the  followers  of  the 
Lamb?  Such  experiences,  however,  surely  would  not 
be  long  permitted,  and  the  soul  which  trusted  the  Lord 

*See  Tabernacle  Shadows  of  the  Better  SacriUces,  p.  117. 


144 


The  Call  of  The  New  Creation. 


in  the  dark  moment  would  be  abundantly  repaid  for  the 

exercise  of  faith  and  trust  when  the  cloud  had  passed 
and  the  sunshine  of  the  Lord's  presence  again  shone  in, 
A  different  cause  of  measurable  darkness  is  suggested 
by  the  poet  in  the  lines, — 

"O!  may  no  earth-bom  cloud  arise 
To  hide  thee  from  thy  servant's  eyes!" 

The  clouds  which  come  between  the  fully  consecrated 
children  of  God  and  their  Heavenly  Father  and  their 
elder  Brother  are  usually  earth -bom, — the  result  of 
allowing  the  affections  to  gravitate  to  earthly  things 
instead  of  setting  them  upon  the  things  above;  the 
result  of  neglecting  the  consecration  vow ;  neglecting  to 
spend  and  be  spent  in  the  Lord  s  service;  laying  down 
our  lives  for  the  brethren,  or  doing  good  unto  all  men  as 
we  have  opportunity.  At  such  times,  our  eyes  being 
attracted  awaj'  from  the  Lord  and  his  guidance,  the 
clouds  speedily  begin  to  gather,  and  ere  long  the  stm- 
shine  of  communion  and  faith  and  tnist  and  hope  is 
measm-ably  obsctu^ed.  This  is  a  time  of  sotd  disease, 
unrest.  The  Lord  graciously  permits  such  an  affliction, 
but  does  not  cut  us  off  from  his  favor.  The  hiding  of 
his  face  from  us  is  but  to  permit  us  to  realize  how  lonely 
and  unsatisfactory  our  condition  wovdd  be  if  it  were  not 
for  the  simshine  of  his  presence,  which  illimiines  our  way 
and  makes  all  of  life's  burdens  seem  light;  as  the  poet 
again  has  expressed  the  matter: — 

"Content  with  beholding  his  face, 

My  all  to  his  pleasure  resigned. 
No  changes  of  season  or  place 

Can  make  any  change  m  my  mind; 
While  blest  with  a  sense  of  his  love, 

A  palace  a  toy  would  appear; 
And  prisons  would  palaces  prove. 

If  J  esus  still  dwelt  with  me  there." 

"who  healeth  all  thy  diseases." 
"Bless  the  Lord,  O  my  soul,  and  forget  not  all  his  benefits;  who 
forgiveih  all  thine  iniquities;  who  healeth  all  thy  diseases;  who 
reaeemeth  thy  life  from  destruction,  wliocrowneth  thee  with  loving- 
kindness  and  tender  mercies;  who  satis fieth  thy  mouth  with  good 
things;  so  that  thy  youth  is  renewed  lihe  the  eagle's." — Psalms 
103:2.5. 


The  Call  of  The  New  Creation. 


145 


While  the  Lord  permits  such  diseases  as  we  have  just 
referred  to  to  come  to  the  New  Creatures,  he  stands 
prepared  to  heal  them  when  they  come  into  the  proper 
attitude  of  heart.  The  throne  of  the  heavenly  grace  is 
to  be  approached  for  such  soul  disease, — such  leanness 
of  the  New  Creature, — that  spiritual  life  and  vitality  and 
health  may  return  in  the  light  of  divine  favor.  The 
Apostle's  exhortation  is  that  we  "come  boldly  [covirage- 
ously,  confidently]  unto  the  throne  of  grace  that  we  may 
obtain  mercy,  and  find  grace  to  help  in  time  of  need." 
(Heb.  4:  16.)  All  of  the  New  Creatures  have  expe- 
riences along  this  line;  and  those  who  are  rightly  exer- 
cised by  them  grow  stronger  and  stronger  in  the  Lord 
and  in  the  power  of  his  might,  so  that  even  their  stumb- 
lings and  weaknesses, — their  necessity  of  calling  for  help 
and  laying  hold  by  faith  upon  the  arm  of  the  Lord — are 
means  of  spiritual  blessing  to  them  by  which  they  grow 
in  a  manner  that  they  could  not  do  were  they  freed  from 
trials  and  difficulties,  and  if  the  Lord  did  not  withdraw 
his  shining  cotmtenance  from  their  hearts  when  they 
become  cold  or  overcharged  or  neglectful  of  their  spir- 
itual privileges.  Every  time  the  New  Creature  finds  it 
necessary  to  seek  mercy  and  help,  he  has  a  fresh  reminder 
of  the  necessity  of  the  Redeemer's  atoning  work — real- 
izing that  Christ's  sacrifice  not  only  sufficed  for  the  sins 
that  are  past, — for  Adam's  sin  and  for  our  personal 
blemishes  up  to  the  time  that  we  first  came  to  the  Father 
through  the  merit  of  the  Son, — but  that,  in  addition,  his 
righteousness  by  his  one  sacrifice  for  all,  covers  all  our 
blemishes,  mental,  moral  and  physical,  that  are  not 
willingly,  wilfully  ours.  Thus  the  New  Creature  has  a 
continual  reminder  throughout  his  sojourn  in  the  narrow 
way  that  he  was  bought  with  a  price,  even  the  precious 
blood  of  Christ ;  and  his  experiences,  even  in  his  failtires, 
are  continually  drawing  him  nearer  to  the  Lord  in  appre- 
ciation both  of  his  past  work  as  Redeemer  and  his  present 
work  as  Helper  and  Deliverer. 

Many  New  Creattu-es,  however,  have  not  learned  how 
to  deal  with  these  soul  sicknesses  or  diseases  and  are 
rather  inclined  to  say  to  themselves — ' '  I  have  failed  again. 
10  F 


Z46  The  Call  of  Tne  New  Creation. 

I  can  not  approach  the  throne  of  heavenly  grace  until  I 
have  demonstrated  to  the  Lord  my  good  intentions  by 
gaining  a  victory."  Thus  they  defer  what  should  be  their 
very  first  procedure.  Seeking  in  their  own  strength  to 
gain  the  victory,  and  with  their  minds  harassed  by  their 
previous  weakness,  they  are  in  no  proper  condition  to 
"fight  a  good  fight  of  faith"  with  either  their  own  flesh 
or  the  Adversary,  and  iefeat  is  tolerably  sure  to  come; 
and  with  it  will  come  a  gradual  cessation  of  appealing  to 
the  Lord,  and  a  growing  submission  to  the  intervening 
clouds  which  hide  from  them  the  stmshuie  of  divine 
favor.  These  clouds  they  gradually  come  to  esteem  as 
in  their  case  unavoidable. 

The  very  opposite  course  should  be  pursued:  As  soon 
as  the  error  of  word  or  act  or  deed  has  been  recognized 
and  the  injtuy  to  another  made  good  as  far  as  possible, 
the  throne  of  grace  should  be  promptly  sought — sought 
in  faith,  nothing  doubting.  We  are  not  to  think  of  oiu" 
Lord  as  wishing  to  find  occasion  against  us,  and  as 
inclined  to  judge  us  harshly;  but  are,  on  the  other  hand, 
to  remember  that  his  goodness  and  mercy  are  such  that 
he  was  prompted  to  provide  for  redemption  while  we 
were  yet  sinners.  Stu"ely,  after  we  have  become  his 
children  and  have  been  begotten  of  the  spirit,  and  are 
seeking,  however  stumbling  may  be  our  best  efforts,  to 
walk  in  his  ways — after  the  spirit,  not  after  the  flesh; — 
under  such  circumstances  his  love  must  aboimd  to  us 
yet  more  than  when  we  were  "children  of  wrath  even  as 
others."  We  are  to  remember  that  like  as  a  proper 
earthly  father  pitieth  his  children,  so  the  Lord  pitieth 
those  that  reverence  him.  We  are  to  consider  our  best 
earthly  friends  and  their  sympathy  and  love  and  com- 
passion, and  are  to  draw  an  analogy,  and  to  consider 
that  God  would  be  much  more  kind  and  faithful  than  the 
very  best  of  his  creatures.  He  invites  such  faith,  such 
confidence, — and  he  rewards  it.  All  who  had  faith 
enough  to  come  to  the  Lord  originally,  have  faith  enough 
to  come  to  him  day  by  day  with  their  trials,  difficulties 
and  shortcomings,  if  they  will.  If  they  suffer  the  clouds 
to  come  between,  and  decline  the  invitation  of  the  Word 


The  Call  of  The  New  Creation. 


147 


to  come  to  the  throne  of  grace  for  peace  and  restored 
harmony,  they  will  tiltimately  be  counted  unworthy  a 
place  amongst  the  special  class  whom  the  Lord  is  select- 
ing: "The  Father  seeketh  such  to  worship  him," — such 
as  both  love  and  trust  him.  "Without  faith  it  is 
impossible  to  please  him."  "This  is  the  victory  that 
overcometh  the  world,  even  otir  faith." — ^John  4:  23; 
Heb.  11:6;  I  John  5 :  4. 

There  are,  of  course,  difficulties  in  the  way,  but  the 
helps  and  counsels  necessary  the  Lord  provides,  both  in 
his  Word  and  in  those  brethren  whom  he  "sets"  in  the 
body  for  this  very  purpose,  (i  Cor.  12:  18.)  It  is  a 
help,  for  instance,  to  see  just  wherein  lies  the  error  of 
the  course  alluded  to — to  see  that  in  putting  off  our  visit 
to  the  throne  of  grace  to  obtain  mercy,  until  we  can 
bring  something  in  our  hands  to  justify  ourselves,  is  to 
show  that  we  do  not  fully  appreciate  the  great  lesson 
which  for  centuries  God  has  been  teaching ;  namely,  that 
we  are  all  imperfect,  and  that  we  cannot  do  the  things 
we  would;  therefore,  it  was  necessary  that  the  Redeemer 
should  come  for  the  purpose  of  lifting  us  up.  He  who 
goes  about  to  justify  himself  attempts  the  impossible, 
and  the  sooner  he  learns  it  the  better.  Otir  reckonings 
with  the  Lord  should  be  day  by  day ;  and  if  the  difficulty 
be  considerable  or  only  a  light  one,  and  the  heart  of  the 
consecrated  one  is  very  tender  and  accustomed  to  con- 
tinual communion  and  fellowship  with  the  Lord,  he  will 
find  a  blessing  in  retiring  to  the  throne  of  grace  promptly 
as  soon  as  any  difficulty  arises,  waiting  not  even  for  the 
close  of  the  day.  But  certainly  nothing  should  be  car- 
ried over  night,  when  the  throne  of  grace  is  open  to  us 
at  all  times ;  to  neglect  it  wotild  be  to  show  a  disposition 
contrary  to  that  which  the  Lord's  Word  inctdcates. 

The  difficulty  which  some  experience  is,  that  after 
they  do  come  to  the  throne  of  grace  they  do  not  realize 
the  blessing  that  they  seek, — the  forgiveness  of  sins  and 
reconciliation  with  the  Father.  Their  difficulty  may  be 
one  of  three:  (i)  They  may  lack  the  faith;  and  since  the 
Lord's  dealing  in  the  present  time  is  according  to  faith, 
nothing  can  be  obtained  without  the  faith.  "According 


148 


The  Call  of  The  New  Creation. 


to  thy  faith  be  it  tinto  thee."  (2)  Their  difficulty  may 
be  that  they  have  not  undone  the  wrong  which  they  did 
and  are  confessing;  that  they  have  not  made  amends 
for  injurj''  done  to  another ;  or  that,  if  the  transgression 
has  been  against  the  Lord,  they  are  seeking  peace  without 
making  confession  to  him  and  asking  for  his  forgiveness. 
(3)  In  not  a  few  cases  of  this  Idnd  under  omt  observation, 
the  difficulty  has  been  that  the  suppliants  never  had 
made  a  proper  consecration  to  the  Lord ;  they  were  seek- 
ing divine  peace  and  joy  and  the  simshine  of  favor — 
seeking  the  blessings  represented  in  the  light  of  the 
Golden  Candlestick  and  in  the  Shewbread  of  the  Taber- 
nacle, while  they  were  still  in  reality  outside  of  these 
things,  outside  of  consecration, — outside,  therefore,  of 
the  Royal  Priesthood — merely  Levites  who  thus  far  have 
received  the  special  grace  or  privilege  of  the  present  time 
in  vain. 

The  proper  remedy  for  the  lack  of  faith  would  be  its 
cultivation  through  study  of  God's  Word,  thinking  upon 
his  goodness  past  and  present,  and  striving  to  realize 
that  he  is  gracious,  "exceeding  abxmdantly"  more  than 
we  could  have  asked  or  thought.  The  remedy  for  the 
second  difficulty  would  be  a  prompt,  fuU,  thorough 
apology,  and,  so  far  as  possible,  undoing  of  the  wrong  or 
compensation  for  the  damages,  and  then  a  return  to  the 
throne  of  grace  in  full  assiu-ance  of  faith.  The  remedy 
for  the  third  difficulty  would  be  to  make  the  full  consecra- 
tion which  the  Lord  demands  on  the  part  of  all  who  will 
enjoy  the  special  privileges  and  arrangements  of  this 
Gospel  age. 

Another  class  of  the  consecrated,  but  spiritually  dis- 
eased, needs  consideration.  These,  apparently  justified 
by  faith  and  sincere  in  their  consecration,  seem  ^to  make 
little  or  no  progress  in  controlling  their  flesh.  Indeed, 
in  some  instances,  it  would  appear  that  their  faith  in 
God's  goodness  and  mercy,  removing  the  brakes  of  fear, 
have  left  them  rather  more  exposed  to  temptation 
through  weaknesses  of  the  flesh  than  they  were  at  first — 
when  they  had  less  knowledge  of  the  Lord.  These  have 
experiences  which  are  very  trying,  not  to  themselves 


The  Call  of  The  New  Creation. 


149 


only,  but  to  the  entire  household  of  faith  with  whom 
ihey  come  in  contact; — their  lives  seem  to  be  a  suc- 
cession of  failvires  and  repentances,  some  along  the 
lines  of  financial  inconsistencies,  others  along  the  lines 
of  moral  and  social  delinquencies. 

What  is  the  remedy  for  this  condition  of  things?  We 
answer  that  they  should  be  distinctly  informed  that  the 
New  Creation  will  not  be  composed  of  those  who  merely 
covenant  self-denials  and  self-sacrifices  in  earthly  things 
and  to  walk  not  after  the  flesh  but  after  the  Spirit;  but 
of  those  who,  because  of  faithfulness  in  the  willing  en- 
deavor to  keep  this  covenant,  will  be  counted  over- 
comers  by  him  who  readeth  the  heart.  They  shotdd  be 
instructed  that  the  proper  method  of  procedure  for  all 
the  consecrated  is  that,  being  made  free  by  the  Son,  they 
should  be  so  anxious  to  attain  all  blessings  incident  to 
divine  favor,  that  they  would  voluntarily  becom^e  bond- 
servants,— putting  themselves  tmder  certain  restrictions, 
limitations,  bondage,  as  respects  their  words,  their  con- 
duct, their  thoughts; — earnestly  desiring  of  the  Lord  in 
prayer  the  aid  he  has  promised  them,  expressed  in  his 
words  to  the  Apostle,  "IMy  grace  is  sufficient  for  thee; 
my  strength  is  made  perfect  in  weakness."  Each  time 
they  find  that  they  have  transgressed  they  shoxild  not 
onlj'  make  amends  to  those  injured,  but  also  make  con- 
fession to  the  Lord,  and  by  faith  obtain  his  forgiveness;— 
they  should  promise  greater  diligence  for  the  future,  and 
should  increase  the  litnitations  of  their  ourn  liberties  along 
the  lines  of  weakness  ascertained  by  their  latest  failure. 

Thus  watching  and  praying,  and  setting  guards  upon 
the  actions  and  words  of  life,  and  bringing  "eveiy 
thought  into  captivity"  to  the  will  of  God  in  Christ  (2 
Cor.  10:  5),  it  will  s\u"ely  not  be  long  until  they  can 
assure  themselves  and  the  brethren  also  respecting  the 
sincerity  of  their  hearts,  and  walk  in  life  so  circum- 
spectly that  all  may  be  able  to  discern,  not  only  that 
they  have  been  with  Jesus,  but  also  that  they  have 
learned  of  him,  and  have  sought  and  used  his  assistance 
in  gaining  victories  over  their  weaknesses.  The  cases  of 
such  brethren  or  sisters  would  come  tmda  the  head  of 


150  Tlu  Call  of  The  New  Creation. 

what  the  Apostle  terms  "walking  disorderly" — ^noti 
after  the  example  of  the  Lord  and  the  apostles.  In 
another  chapter  we  will  see  the  Lord's  direction  respect- 
ing the  manner  in  which  those  weak  in  the  flesh  and  who 
bring  dishonor  and  discredit  upon  the  Lord's  cause 
should  be  treated  by  the  brethren. 

Here  we  remark,  however,  that  so  long  as  they  give 
evidence  of  repentance  for  their  wrong  cotirse  and  a 
desire  of  heart  to  go  in  the  right  way  and  of  continued 
faith  and  trust  in  the  Lord,  they  must  be  esteemed  as 
brethren; — however  necessary  it  may  be  to  restrict  fel- 
lowship with  them  until  they  have  given  some  outward, 
tangible  demonstration  of  the  power  of  grace  in  their 
hearts  in  the  restraint  of  their  fleshly  weaknesses. 
Nevertheless,  they  are  still  to  be  encouraged  to  believe 
that  the  Lord  is  very  merciful  to  those  who  trust  him  and 
who  at  heart  desire  his  ways,  although  they  cannot  be 
encouraged  to  expect  that  they  could  ever  be  counted 
worthy  of  the  overcoming  class  unless  they  become  so 
earnest  in  their  zeal  for  righteousness  that  their  flesh 
will  show  some  considerable  evidence  of  its  subjection  to 
the  New  Mind. 

We  have  seen  some  of  the  Lord's  consecrated  people  in 
a  lean  and  starved  condition :  earnestly  desiring  a  fulness 
of  fellowship  with  him,  yet  lacking  the  necessary  instruc- 
tion as  to  how  it  should  be  attained  and  maintained. 
True,  they  had  the  Bible;  but  their  attention  was  called 
away  from  that  and  they  learned  to  look  more  to  teachers 
and  catechisms,  etc.,  running  after  the  traditions  of  men 
and  not  after  the  Mind  or  Spirit  of  God,  and  have,  there- 
fore, lacked  the  proper  spiritual  nourishment.  The 
result  has  been  that  they  have  felt  dissatisfied  with 
formalism,  and  yet  knew  not  how  to  draw  nigh  unto  the 
Lord  with  their  whole  heart,  because  they  knew  not  of 
his  goodness  and  the  riches  of  his  grace  in  Christ  Jesus, 
and  of  the  grand  plan  of  salvation  for  the  world  by  and 
by,  nor  of  the  call  of  the  Church  to  the  New  Nature. 
This  starved  condition  needs,  first  of  all,  the  pure, 
"sincere  milk  of  the  Word,"  and  afterward  the  "strong 
meat "  of  the  divine  revelation.    Such  dear  ones  are  not 


The  Call  of  The  New  Creation.  151 

to  be  despised  nor  neglected  even  though,  after  realizing 
the  emptiness  of  churchianity  in  general,  they  have  been 
inclined  to  seek  for  something  else  to  satisfy  their  heart- 
hunger — something  of  worldly  entertainments,  etc.  We 
have  known  some  of  this  class  who  had  settled  down  to 
seeming  indifference  to  spiritual  things  after  having 
vainly  tried  in  various  directions  to  find  some  soul-satis- 
faction; but  receiving  "Present  Truth"  they  blossomed 
forth  in  the  spiritual  graces  and  knowledge  in  a  most 
remarkable  manner.  We  believe  there  are  many  more 
of  such  in  the  various  denominations,  and  that  it  is  the 
privilege  of  those  who  have  received  the  light  of  Present 
Truth  to  lend  them  a  helping  hand  out  of  darkness  into 
the  marvelous  light;  out  of  spiritual  starvation  into  a 
superabundance  of  grace  and  truth.  But  to  be  used 
of  the  Lord  in  blessing  such,  it  is  necessary  that  both 
wisdom  and  grace  from  on  high  be  sought  in  the  Word, 
and  that  these  should  be  exercised  kindly,  faithfully  and 
persistently. 

JUSTIFICATION  SHOULD  MERGE  INTO  SANCTIFICATION. 

We  have  already  pointed  out  that  justification  is  not 
merely  a  mental  assent  to  the  fact  that  Christ  died  as 
man's  Redeemer  and  that  certain  blessings  of  recon- 
ciliation to  God  were  thus  sectxred  for  the  race,  but  that, 
additionally,  in  order  to  become  a  justified  believer  a 
certain  amount  of  consecration  is  implied.  Justification 
implies  a  recognition  of  the  fact  that  sin  is  exceedingly 
sinful  (Rom.  7: 13),  and  a  desire  to  cease  from  it — to  be 
free  from  its  power  as  well  as  free  from  its  penalties ; — a 
desire,  therefore,  to  be  righteous  in  harmony  with  the 
righteous  Creator  and  in  accord  with  all  of  the  laws  of 
righteousness.  It  implies,  moreover,  that  the  believer 
has  set  his  mind,  his  will,  to  follow  righteousness  in  all  of 
life's  affairs.  Faith  in  the  Redeemer,  accompanied  by 
such  consecration,  brings  justification, — but  does  not 
imply  sacrifice.  God  has  a  right  to  demand  that  all  of 
his  creatures  shall  approve  righteousness  and  hate  in- 
iquity, or  else  consider  themselves  aliens  from  him, — 
his  enemies.    But  God  does  not  demand  that  we  shall 


I $2  The  Call  of  The  New  Creation. 


sacrificef  oviT  lives  in  his  service,  nor  for  any  other  cause. 
Sacrifices  therefore,  is  set  forth  in  the  Scriptures  as  a 
voluntary  act — not  demanded  by  the  law,  even  though 
it  be,  as  the  Apostle  declares,  a  "reasonable  service," 
and  he  tirges  us, — "I  beseech  you  therefore,  brethren, 
by  the  mercies  of  Grod,  that  ye  present  your  bodies  a 
living  sacrifice,  holy,  acceptable  to  God,  your  reason- 
able service." — Rom.  12:  i. 

With  some,  a  consecration  to  sacrifice  may  follow  very 
soon  after  faith  in  the  Lord  and  the  desire  to  walk  in  his 
ways  of  righteousness  have  been  reached;  but  it  must 
follow,  it  cannot  precede,  because,  as  we  have  already 
seen,  we  must  be  justified  by  faith  before  we  have  any- 
thing to  offer  God  which  he  could  accept  on  his  altar  as  a 
joint-sacrifice  with  that  of  our  Redeemer.  With  others, 
a  justified  condition  is  attained  and  followed  for  some 
time  before  any  thought  of  a  complete  consecration,  or 
sacrifice  of  earthly  interests  to  the  Lord  and  to  his  cause 
js  even  contemplated.  But,  under  present  conditions, 
those  who  start  to  walk  the  path  of  justification,  the  path 
of  righteousness,  the  path  of  harmony  with  God,  will  not 
go  very  far  along  this  path  before  they  encovmter  oppo- 
sition, either  from  within  or  from  the  world  or  from  the 
Adversary. 

They  find  the  path  of  righteousness  a  gradually  ascend- 
ing one,  becoming  more  steep,  more  difRcult.  Tocontinue 
along  this  path  of  righteousness,  in  the  midst  of  present 
sinful  conditions,  will  ultimately  cost  the  sacrifice  of 
earthly  interests,  earthly  ambitions,  earthly  friendships, 
etc.  Here  the  parting  of  the  ways  is  reached:  the  one, 
the  upward  path  leading  to  glory,  honor,  immortality, 
can  be  entered  only  by  a  low  gate  of  humility,  self-denial 
and  self-sacrifice.  Entered,  it  will  be  fovmd  to  be  a 
rugged  way,  in  which,  however,  the  imseen  ministering 
spirits  help  the  pilgrims;  and  in  which  the  gracious 
promises  of  Christ,  the  Leader,  shine  forth  here  and 
there  for  their  encouragement,  assuring  of  grace  suffi- 
cient, and  help  to  the  end  of  the  journey;  and  perse- 
verance will  show  all  things  conspiring  for  their  highest 
good,  their  ultimate  membership  in  the  New  Creation 


TJte  Call  of  The  New  Creation. 


153 


and  participation  in  the  glorious  work  of  the  Millennial 
Kingdom.  At  this  gateway,  which  signifies  full  conse- 
cration even  to  sacrifice — to  death — many  justified  be- 
lievers stand  for  quite  a  little  while  coimting  the  cost 
before  they  enter,  listening  to  the  voice  of  invitation 
from  the  Word,  and  strengthening  their  hearts  to  under- 
take the  joiuney  tmder  its  good  asstu-ances. 

Outside  this  gateway  are  numerous  by-paths,  by  which 
many  who  have  come  thus  far  have  sought  an  easier 
road  to  glory,  honor,  immortality — but  all  in  vain. 
There  are  hundreds  of  these  by-ways,  some  creeping 
upward  a  little  and  implying  a  certain  amount  of  self- 
denial;  others  yielding  and  going  downward  more  and 
more  toward  the  blessings  and  prospects  of  the  world. 
In  none  of  these  by-paths,  however,  are  the  inspiring 
promises  to  be  foimd  which  belong  only  to  those  who 
enter  the  low  gateway  of  sacrifice — to  the  "narrow  way" 
of  fellowship  with  their  Lord  in  the  renouncement  of 
earthly  ambitions  for  the  attainment  of  intimate  asso- 
ciation with  Christ  Jesus  in  the  glory  that  shall  follow. 

Joy  and  peace  come  from  the  moment  of  faith  in  the 
Lord,  the  acceptance  of  his  atonement,  and  the  re- 
solve to  follow  righteousness  and  shun  sin.  This  joy 
and  peace  are  complete  until  the  low  gateway  to  the 
narrow  way  is  reached;  but  when  the  ptu-suit  of  right- 
eousness involves  self-denial  and  self-sacrifice,  and  this 
sacrifice  is  not  made,  and  the  low  gateway  is  not  entered, 
the  joy  and  peace  of  divine  favor  are  dimmed.  They 
will  not  be  entirely  withdrawn,  however,  for  a  time, 
while  the  justified  believer  seeks  for  other  ways  of  serving 
righteousness,  still  loving  it,  and  still  valuing  divine 
favor,  but  holding  back  and  refusing  by  neglecting  to 
enter  it.  Fulness  of  joy  and  peace  cannot  be  the  portion 
of  such,  for  all  the  while  they  realize  that  a  full  conse- 
cration of  their  every  power  to  the  Lord  wotild  be  but  a 
"reasonable  ser\-ice,"  a  rational  acknowledgment  and 
return  for  the  divine  favors  already  received  in  the  for- 
giveness of  sins. 

Many  continue  for  long  j^ears  in  this  attitude,  while 
others  wander  off  in  the  ways  of  the  world.  None 


154 


The  Call  of  The  New  Creation. 


even  become  candidates  for  the  New  Creation  tinless 
they  enter  the  low  gate  of  self-sacrifice.  The  Lord  does 
not,  for  a  considerable  time,  cut  these  off  from  special 
privileges,  granted  them  merely  with  a  view  to  leading 
them,  to  the  low  gate ;  nevertheless,  in  neglecting  to  enter 
it  they  virtually  confess  that  they  have  "received  the 
grace  of  God  [the  forgiveness  of  sins  and  leading  up  to 
this  gate]  in  vain";  because,  having  come  to  this  condi- 
tion, they  refuse  or  neglect  to  avail  themselves  of  the 
"one  hope  of  our  calling."  The  Lord  might  properly 
say  to  such, — I  withdraw  from  you  at  once  aU  special 
privileges  of  every  kind.  You  were  not  more  worthy  of 
my  favor  than  the  remainder  of  the  world,  and  you  shall 
have  the  same  privileges  and  opportimities  that  I  intend 
to  extend  to  all  humanity  diiring  the  Millennial  age; 
but  no  further  special  privileges,  mercies,  care,  atten- 
tion, etc.,  from  me  in  the  present  life,  nor  preference  in 
the  life  to  come. — But  he  does  not  do  this  at  once  and 
has  long  patience  with  many. 

The  exceeding  great  and  precious  promises  of  the 
Lord's  Word — such,  for  instance,  as  those  which  assure 
us  that  "all  things  work  together  for  good  to  them 
that  love  God" — will  apply  only  to  those  who  have  been 
favored  of  God  and  led  to  the  low  gate  of  self-sacrifice, 
and  have  gladly  entered  it,  for  only  such  love  God  in 
the  supreme  degree — more  than  self.  "All  things  are 
theirs,  for  they  are  Christ's  and  Christ  is  God's."  They 
have  entered  the  school  of  Christ,  and  all  of  the  instruc- 
tions and  encouragements  and  disciplines  of  life  with 
them  shall  be  overruled  accordingly,  for  their  ultimate 
preparation  for  the  Kingdom.  But  such  lessons  and 
instructions  and  blessings  are  not  for  those  who  refuse  to 
enter  the  school — who  refuse  to  submit  their  wills  to 
that  of  the  great  Teacher. 

Strictly  speaking,  those  who  receive  the  grace  of  God 
in  vain  have  no  proper  ground  on  which  to  approach 
tlie  Lord  even  in  prayer;  for  why  should  any  expect 
special  care  and  special  privileges  with  the  Lord  while 
neglecting  to  make  a  proper  return  for  the  blessings 
already  received?    Should  he  reason  that,  because  he 


The  Call  of  The  New  Creation. 


has  already  received  a  blessing  from  the  Lord  unto 
wisdom  and  justification,  the  Lord  would,  therefore,  be 
bound  to  give  him  more  mercies?  Should  he  not 
rather  reason  that,  having  received  these  blessings  of  the 
Lord  above  and  beyond  the  general  favor  thus  far 
bestowed  upon  the  redeemed  race,  he  already  has  had 
more  than  his  share  ? — that  failing  to  follow  on  in  harmony 
with  the  Lord's  will  he  should,  rather,  expect  that 
further  divine  mercies  and  favors  would  go  beyond  him 
to  those  who  had  not  thus  far  been  so  greatly  privileged, 
and  who,  therefore,  had  not  to  the  same  extent  dis- 
dained the  Lord's  gracious  offer?  But  the  Lord  is  very 
pitiful  and  of  great  mercy,  and,  hence,  we  may  expect 
that  so  long  as  any  shall  abide  in  the  attitude  of  faith 
the  Lord  will  not  wholly  reject  them. 

What  would  be  the  remedy  for  those  who  find  them- 
selves in  this  attitude,  and  desire  to  be  fully  the  Lord's 
and  fully  to  claim  his  favors?  We  answer  that  their 
cotirse  should  be  to  make  a  ftdl  consecration  of  them- 
selves to  the  Lord,  siirrendering  to  him  their  wills  in 
respect  to  all  things; — their  aims,  their  hopes,  their 
prospects,  their  means,  and  even  their  earthly  loves 
should  all  be  stirrendered  to  the  Lord;  and  in  exchange 
they  should  accept,  as  the  law  of  their  being  and  the 
rule  for  future  conduct,  the  guidance  of  his  Word  and 
Spirit  and  Providences ;  assured  that  these  will  work  out 
for  them,  not  only  more  glorious  results  as  respects  the 
life  to  come,  but  also  greater  blessings  of  heart  in  the 
present  life. 

How  shall  they  do  this?  We  answer  that  it  should  be 
done  heartily,  reverently,  in  prayer; — the  contract 
should  be  definitely  made  with  the  Lord  and,  if  possible, 
in  an  audible  voice ;  and  divine  grace,  mercy  and  blessing 
should  be  requested,  as  needful  assistance  in  the  carrying 
out  of  this  sacrifice. 

And  what  should  be, done  if  any  are  "feeling  after 
God,"  yet  do  not  feel  fully  ready  to  make  this  complete 
surrender  to  his  will?  We  answer  that  they  should  go 
to  the  Lord  in  prayer  about  the  matter,  and  ask  his 
blessing  upon  the  study  of  the  Truth,  that  they  might  be 


The  Call  of  The  New  Creation, 


enabled  more  and  more  to  realize,  first,  the  reasona- 
bleness of  the  service;  secondly,  the  siireness  of  the 
blessing  to  result;  and,  thirdly,  his  faithfulness  in  keep- 
ing all  the  gracious  promises  of  help  and  strength  made 
to  the  self-sacrificing  class.  They  should  ask  also  that 
the  Lord  woiold  enable  them  rightly  to  weigh  and  value 
earthly  things; — that  they  might  be  enabled  to  realize 
and,  if  necessary,  to  experience,  how  transitory  and 
unsatisfactory  are  all  things  connected  with  the  selfish- 
ness of  this  present  time,  and  those  things  after  which 
the  natiiral  mind  craves; — that  they  might  thus  be 
able  to  make  a  consecration  and  to  appreciate  the  privi- 
lege of  setting  their  affections  upon  things  above  and 
not  on  things  beneath,  and  of  sacrificing  the  latter  for 
the  former. 

Another  point  arises  here:  In  view  of  the  fact  that  the 
"high  calling"  is  closed,  and  that,  therefore,  the  conse- 
crating one  could  not  be  fully  assiired  of  an  opportunity 
to  attain  to  the  prize  of  the  new  nature  and  its  glory, 
honor  and  immortality — what  difference  would  this 
make  in  respect  to  the  consecration?  We  answer  that 
it  should  make  no  difference:  consecration  is  the  only 
reasonable,  proper  course  for  the  Lord's  people  anyway; 
-^fuU  consecration  will  be  required  of  those  who  would 
live  and  enjoy  the  blessings  of  the  Millennial  age- 
nothing  short  of  it.  As  for  the  opportunities  and 
rewards  to  accrue:  we  have  already  pointed  out  that,  to 
our  understanding,  many  will  yet  be  admitted  to  the 
privileges  of  the  "high  calling,"  to  take  the  places  of 
some  who  have  already  consecrated  but  will  not  "so 
run  as  to  obtain"  the  prize,  and  will,  therefore,  be 
counted  out  of  the  race.  But  none,  we  may  be  sure, 
will  be  admitted  to  those  privileges  unless  first  they  have 
entered  this  low  gate  of  consecration  and  sacrifice. 

It  has  probably  been  true  of  all  who  have  entered  the 
low  gate,  that  they  did  not  see-  clearly  and  understand 
fully  the  great  and  rich  blessings  which  God  has  in  store 
for  his  faithful  New  Creation;  they  merely  saw,  at  first, 
the  reasonable  service,  and  afterwards  learned  more 
concerning  the  lengths  and  breadths  and  heights  and 


The  Call  of  The  New  Creation. 


157 


depths  of  God's  goodness  and  their  high-calling  privi- 
leges. So  with  those  now  entering:  they  cannot  ftilly 
appreciate  the  heavenly,  spiritual  things  until  first  they 
have  reached  the  point  of  performing  their  reasonable 
service  in  a  full  consecration.  And  we  may  be  store  that 
any  consecrating  and  performing  a  full  sacrifice  of  them- 
selves in  the  interest  of  the  Lord's  cause  after  the  heavenly 
class  is  complete,  will  find  that  the  Lord  has  plenty  of 
blessings  of  some  other  kind  still  to  give ;  and  that  all  of 
his  blessings  are  for  such  consecrators,  self-sacrificers. 
Possibly  they  may  be  coimted  in  with  the  ancient 
■worthies  who  had  the  sacrificing  disposition  that  is 
pleasing  to  God,  prior  to  the  beginning  of  the  "high 
calling." 

ERRONEOUS  VIEWS  OF  SANCTIFICATION. 

Considering  the  general  confusion  of  thought  prevalent 
amongst  Christians  in  respect  to  the  divine  plan,  and  the 
justification  and  sanctification  called  for  in  the  Scrip- 
tures, it  is  not  to  be  wondered  at  that  considerable  confu- 
sion prevails.  One  erroneous  view, — held,  however,  by 
a  comparatively  small  proportion  of  the  Lord's  people, 
but  by  them  much  to  their  own  injury, — is  the  claim 
of  actual  holmess  and  perfection,  represented  some- 
times in  the  statement  of  its  votaries  that  they  ' '  have 
not  sinned  for  years,"  etc.  These  find  their  parallels 
in  the  pharisees  of  our  Lord's  day,  who  "trusted  in 
themselves  that  they  were  righteous,  and  despised 
others,"  and  who,  feeling  this  self-righteousness,  neg- 
lected the  privileges  and  mercies  provided  for  them  by 
the  Lord  in  his  redemptive  work. 

These  so-called  "Holiness  People"  and  "Sinless 
People,"  nevertheless,  have  their  minds  turned  by  this 
error  to  a  considerable  degree  away  from  faith  in  the 
Lord, — faith  in  his  redemptive  work, — trust  in  the  merit 
of  his  sacrifice,  etc. ;  for  why  should  they  rely  upon  his 
merit  or  grace  if  they  can  and  do  keep  the  divine  law 
perfectly?  One  difficulty  leading  to  their  position  is  a 
lack  of  reverence  for  the  Lord,  and  another  is  a  too  high 
appreciation  of  themselves.    A  proper  reverence  for  the 


The  Call  of  Tlie  New  Creation. 


Lord  would  see  his  greatness,  his  majesty  and,  as  his 
standard  of  holiness,  the  perfection  of  his  oym  character ; 
and  a  proper  estimate  of  themselves  would  speedily  con- 
vince them  (as  it  does  convince  others)  that  they  come 
far  short  of  the  divine  standard  in  word,  in  act  and  in 
thought. 

Another  class  of  so-called  "Holiness  people"  do  not 
go  to  the  same  extreme  in  this  matter  of  claiming  sin- 
lessness,  but,  acknowledging  imperfection,  claim  holi- 
ness, entire  sanctification,  etc.,  on  the  ground  of  seeking 
to  avoid  sin — to  live  without  sin,  etc.  As  already 
ihown,  we  fully  conctu-  in  the  thought  that  all  the  truly 
consecrated  must  seek  to  avoid  sin  to  the  extent  of  their 
ability.  The  mistake  of  those  whom  we  are  criticising 
js,  that  they  consider  that  this  avoidance  of  sin  is  the 
^ole  object  and  purpose  of  their  consecration.  They 
have  misunderstood  the  matter  entirely:  no  creature  of 
God  ever  had  a  right  to  sin;  and,  hence,  abstaining  from 
sin, — from  that  which  he  had  no  right  to  do, — could  not 
in  any  proper  sense  be  called  or  be  considered  a  "sacri- 
fice." God's  Word  does  not  anywhere  call  upon  us  to 
sacrifice  sins.  These  dear  friends,  who  go  no  further  than 
such  a  consecration  to  avoid  sin,  have  gone  only  so  far 
as  all  the  justified  should  go;  and  have  not  yet  entered 
the  low  gate  of  self-sacrifice,  which  means  the  giving  up 
of  those  things  which  are  right,  lawful  and  proper; — the 
voluntary  surrender  of  them  that  we  may  the  better 
serve  the  Lord  and  his  cause. 

CHRIST  MADE  UNTO  US  REDEMPTION. 

The  word  redemption  here  is  used  in  the  sense  of 
deliverance,  salvation,  as  the  outcome  of  the  redemptive 
work— the  result  of  a  ransom,  or  a  corresponding  price 
given.  The  thought  contained  in  the  word  carries  us 
down  tc  the  full  end  of  the  Church's  victory,  the  full- 
birth  condition  of  the  New  Creation — although  in  our 
text  it  njaj'  very  properly  be  applied  also  to  the  inter- 
mediate and  incidental  deliverances  of  the  faithful  all 
along  the  narrow  way,  culminating  in  salvation  "  to  the 
uttermost"  ia  ihe  glory,  honor  and  immortality  of  the 
First  Resurrecv.  on. 


The  Call  of  The  New  Creation. 


159 


The  Apostle  assures  us  that  otir  Lord's  sacrifice  has 
obtained  for  us  "eternal  redemption,"  completed  an 
everlasting  deliverance  from  bondage  to  sin,  and  from  its 
penalty — death.  (Heb.  7:  25;  9: 12.)  True,  this  redemp- 
tion is  for  the  whole  world ;  and  our  Lord  will  tdtimately 
secure  to  all  who  will  come  into  harmony  with  the  divine 
requirements  an  everlasting  redemption  from  both  sin 
and  its  penalty — death;  but,  as  we  have  already  seen,* 
this  everlasting  deliverance,  which  will  in  the  next  age 
be  made  applicable  to  the  whole  world,  by  bringing  all 
to  a  knowledge  of  the  truth  and  tmder  the  domination  of 
the  Kingdom  of  God,  is  in  the  present  time  applicable 
only  to  the  household  of  faith — and  of  these,  only  com- 
pletely to  those  who  now  walk  self-sacrificingly  in  the 
footsteps  of  the  High  Priest  as  members  of  the  "Royal 
Priesthood."  Their  "eternal  redemption"  from  sin  and 
death  will  be  as  members  of  the  New  Creation,  crowned 
with  glory,  honor,  immortality. 

Let  us  examine  some  other  texts  in  which  the  same 
Greek  word  Apolutrosis  (deliverance,  salvation)  is  ren- 
dered redemption.  Our  Lord,  pointing  us  forward  to 
the  salvation  then  to  be  brought  tmto  us  through  the 
First  Restirrection,  says  to  some  living  at  the  end  of  the 
age,  who  discern  certain  signs  of  the  times,  "Lift  up 
your  heads:  for  your  redemption  draweth  nigh."  (Luke 
21:28.)  The  Apostle,  speaking  to  the  same  class  of 
New  Creatures,  exhorts  them,  saying,  "Grieve  not  the 
holy  Spirit  of  God,  whereby  ye  are  sealed  tmto  the  day  of 
redemption."  (Eph.  4:  30.)  In  these  texts,  also,  we  are 
referred  not  to  the  work  of  redemption  accomplished  in 
the  sacrifice  of  our  Lord,  but  to  the  results  of  that  work 
as  they  shall  be  accomplished  in  the  perfecting  of  the 
Church,  which  is  his  body,  in  the  First  Resurrection.  In 
the  same  epistle  (1:7)  the  Apostle  declares,  "We  have 
redemption  through  his  blood."  He  here  refers  evi- 
dently to  the  blessings  we  enjoy  in  the  present  time 
through  the  merits  of  our  Lord's  sacrifice,  covering  our 
blemishes  and  working  out  for  us  a  far  more  exceeding 
and  eternal  weight  of  glor^'-  by  working  in  us  to  will  and 
*Tabemacle  Shadows  of  Better  Sacrifices,  Page  90. 


i6o  The  Call  of  The  New  Creation. 

to  do  God's  good  pleasure.  The  thought  we  would 
impress  is  that  Christ  is  made  unto  us  deliverance  in  the 
present  time ; — giving  us  the  victory  in  present  conflicts, 
as  he  shall  ultimately  give  us  the  complete  victory  by 
making  us  perfect  in  his  ovm  likeness. 

This  thought  is  still  further  brought  out  by  the  same 
writer,  who  assvires  us  (Rom.  3:  24)  that  God's  grace  has 
justified  us  freely  (and  continues  to  maintain  our  justi- 
fication while  we  abide  in  Christ)  "through  the  redemp- 
tion which  is  in  Christ  Jesus,"  and  which  will  reach  its 
completion,  so  far  as  we  are  concerned,  when  we  shall 
be  made  like  him,  and  shall  see  him  as  he  is,  and  share 
his  glory  in  the  day  of  redemption  (deliverance).  In 
the  same  epistle  (8:  23)  the  Apostle  speaks  again  of  the 
completion  of  our  redemption  or  deliverance,  and  of  how 
we  must  wait  for  it  until  God's  appointed  time.  After 
pointing  us  to  the  fact  that  "The  whole  creation  groan- 
eth  and  travaileth  in  pain  together  .  .  .  waiting 
for  the  manifestation  of  the  sons  of  God  [the  glorified 
New  Creation]."  he  adds,  "and  not  only  they,  but  we 
otirselves  also  [called  and  begotten  to  the  New  Creation] 
which  have  the  first  fruits  of  the  Spirit,  even  we  oiu^elves 
groan  within  ourselves,  waiting  for  the  adoption,  to  wit, 
the  redemption  [deliverance]  of  our  body" — the  body  of 
Christ,  the  Church,  of  which  Jesus  is  the  Head  and  we 
prospective  members.  This  will  be  the  end  of  the 
redemptive  work  with  us;  for  although  we  share  many 
blessings  and  advantages  through  the  redemption  in  the 
meantime,  we  will  not  attain  our  redemption  in  full  tmti 
then, — Rom.  8:  20-23. 

Concerning  our  present  condition — the  share  in  the  re- 
demption which  already  is  oxirs, — our  Lord  declares,  ' '  He 
that  belie  veth  on  me  hath  everlasting  life"  (John  6:  47), 
and  the  Apostle  also,  "He  that  hath  the  Son  hath  life." 
(i  John  5 :  12.)  We  are  not  to  vtnderstand  this  believing 
to  be  merely  a  mental  assent  to  some  facts  coimected 
with  the  divine  plan  of  salvation,  but  a  faith  in  the  atone- 
ment sacrifice  and  conduct  in  accord  with  its  opposition  to 
sin — a  living  faith  which  manifests  itself  in  obedience  of 
heart.   Likewise  we  are  not  to  understand  the  meaning 


The  Call  of  The  New  Creation.  i6i 

to  be  that  believers  have  everlasting  life  in  the  full  sense 
of  the  word — in  the  sense  that  it  shall  be  theirs  event- 
ually, through  a  share  in  the  First  Resurrection. 
Rather  we  are  to  understand  that  consecrated  believers 
are  begotten  to  newness  of  life,  have  the  new  life  begun 
in  them,  in  the  sense  that  their  wills  are  accepted  of  God 
as  beginnings  of  the  New  Creattires  which  they  shall  be 
in  the  First  Resurrection. 

We  are  to  understand  these  statements  in  full  harmony 
with  the  Apostle's  declaration  that  "we  are  saved  by 
hope" — by  faith — reckonedly  saved,  not  completely 
saved.  Hence  it  is  that  we  are  to  wait  with  patience 
for  the  completion  of  the  good  work  which  God  has  begun 
in  us — to  wait  for  "the  grace  [salvation]  that  is  to  be 
brought  xmto  you  at  the  revelation  of  Jesus  Christ," — 
"when  he  shall  comfe  to  be  glorified  in  his  saints." — 2 
Thess.  i:  10;  i  Pet.  i:  13. 

The  redemption  (deliverance)  which  is  in  Christ  Jesus — 
that  which  we  enjoy  now,  as  well  as  that  which  shall  by 
and  by  be  completed  in  us — is  everywhere  in  Scripture 
identified  with  the  sacrifice  which  our  Lord  made  on 
our  behalf.  While  his  death  constituted  the  price  of 
ovir  penalty,  his  resurrection  was  essential;  for  a  dead 
Savior  could  not  aid  the  redeemed  to  get  back  to  that 
which  was  lost.  And  our  Lord's  own  experiences  in 
connection  with  the  sacrifice,  we  are  assured,  qualify 
him  all  the  more  for  the  great  work  of  delivering  the 
groaning  creation  pvu-chased  b}^  his  blood.  The  Apostle 
declares,  "In  that  he  himself  hath  suffered  being 
tempted,  he  is  able  to  succor  them  that  are  tempted" — 
able  to  deliver  them  from  temptations  which  otherwise 
might  overpower  them.  "He  will  not  suffer  us  to  be 
tempted  above  that  we  are  able,  but  wiU  with  the 
temptation  provide  a  way  of  escape."  He  may  suffer 
us  to  stumble,  but  so  long  as  we  trust  in  him  he  will  not 
suffer  us  to  be  utterly  cast  down — to  fall  in  the  Second 
Death. — Heb.  2:  18;  1  Cor.  10:  13. 

Permitting  us  to  stumble  may  be  his  means  at  times 
for  teaching  us  valuable  lessons  respecting  our  own 
weaknesses  and  our  need  to  look  unto  him  as  our  Shep- 

II  F 


lS2 


The  Call  of  The  New  Creation. 


herd  as  well  as  otir  Redeemer,  and  to  feel  our  own  weak- 
nesses, that  thereby  we  may  become  strong  in  the  Lord 
and  in  the  power  of  his  might.  He  is  held  out  before  us 
as  our  High  Priest,  capable  of  being  touched  with  a  feeling 
of  our  infirmities,  while  possessing  full  power  to  succor  us 
in  the  hour  of  temptation.  He  is  specifically  mentioned 
£ls  having  "compassion  on  the  ignorant  and  on  them 
that  are  out  of  the  way,"  and  as  being  able  to  save  "to 
the  uttermost"  those  who  approach  the  Father  through 
his  mediation  and  who  continue  to  abide  in  him  in  living 
faith,  which  implies  obedience  to  the  extent  of  ability. 
Thus  we  are  to  rejoice  in  our  Redeemer  as  a  present 
Savior,  Deliverer,  as  well  as  the  by-and-by  Deliverer 
from  the  tom^b,  by  a  resurrection; — the  Finisher  of  our 
faith. — Heb.  2:  17,  18:4:  15,  16;  5:  2;  7:  25,  26. 

"O  thou  God  of  our  salvation, 
Our  Redeemer  from  all  sin, 
Thou  hast  called  us  to  a  station 
We  could  ne'er  by  merit  win. 
O!  we  praise  thee, 
While  we  strive  to  enter  in. 

"In  the  footprints  of  our  Savior, 
We  will  daily  strive  to  walk; 
And  the  alien  world's  disfavor 
Shall  but  send  us  to  our  Rock. 

How  its  waters 
Do  refresh  thy  weary  flock ! 

"We,  with  him,  shall  bear  the  message 
Of  our  Heavenly  Father's  grace; 
Show  how  he  redeemed  from  bondage 
All  our  lost  and  ruined  race. 

O!  what  mere}' 
Beams  in  his  all-glorious  face!" 


STUDY  IV. 


THE  NEW  CREATION  PREDESTINATED. 

tSENBRAL  VIBW  OF  ELECTION.  THE  CORRBCT  THOUGHT.— NO  INJUXT 

TO  THE  NON-ELECT. — DISTINCTION  BbTWEEN  "  BLECT  "  AND  "VEB.Y 

Elect." — "  There  is  a  Sin  unto  Death." — "A  Fearful  Thing  to 
Pall  into  the  Hands  of  the  Living  God."— The  Great  Com- 
pany.—  Their  Robes  Washed  White  in  the  Blood  op  the 
Lamb. — The  Elect  Vine  and  its  Branches. — Various  Elections 
IN  THE  Past.  —  None  of  These  were  Eternal.  —  Jacob  and 
BSAU  Types. — "  Jacob  have  I  Loved." — "Esau  have  I  Hated." — 
Pharaob. — "Even  for  this  very  Purpose  have  I  Raised  Thee 
UP." — God  Never  Coerces  thb  Will.— Pharaoh  no  Exception 
TO  THIS  Rule.— "God  Hardened  Pharaoh's  Heart."— The  Nation 
of  Israel  Elected. — "  What  Advantage,  then,  hath  the  Jew  ? 
Much  Every  Way."— The  Elect  "New  Creation."— Significance 
of  "Grace." — Illustration  of  "The  King's  Own." — Predes- 
tinated "  to  be  Conformed  to  the  Image  of  His  Son." — "Called 
Ones  According  to  His  Purpose."— Qualifications  and  Char- 
acteristics of  Called  Ones."— "  If  God  be  for  Us."— Para- 
phrase of  the  Apostle's  Argument.— Making  our  Calling  and 
Election  Sure. — The  Race-Course.—"  I  Press  Down  upon  the 
Mark."-"  Knowing  Your  Election  of  God." 

THE  doctrine  of  election,  as  generally  understood,  is  a 
very  repulsive  one,  full  of  partiality  and  inequity ; 
but  this  is  the  result  of  misunderstanding  the  divine 
Word  on  this  subject.  The  election  taught  in  the 
Scriptures,  which  we  shall  endeavor  to  set  forth,  must 
be  conceded  by  all  to  be  one  of  the  grandest  doctrines 
of  the  Bible — not  only  founded  upon  grace  but  also 
upon  justice,  equity, — and  thoroughly  impartial.  The 
erroneous  view  of  election,  briefly  stated,  is  that  God, 
having  condemned  the  whole  race  of  mankind  to  eternal 
torture,  elected  to  save  of  our  race  a  "little  flock" 
only — permitting  the  vast  remainder  to  go  down  into 
unspeakable  horrors  to  which  divine  foreknowledge  had 
predestinated  them  before  their  creation.  The  West- 
minster Confession,  which  is  the  ablest  statement  of  this 
false  view  extant,  specifically  declares  that  this  "elect 

163 


164  The  New  Creation  Predestinated. 

little  flock"  is  not  to  be  considered  as  saved  because  of 
any  merit  or  worthiness  on  their  part,  but  simply  and 
solely  of  God's  sovereign  will. 

The  correct  thought  respecting  election,  the  view  which 
we  shall  show  the  Bible  everywhere  supports,  is  to  the 
contrary  of  this:  viz.,  that  death  (and  not  everlasting 
life  in  torment)  was  the  penalty  upon  our  race,  and 
involved  every  member  of  it  through  one  man's  disobe- 
dience ;  that  God's  grace  manifested  in  the  redemption 
that  is  in  Christ  Jesus  redeemed  the  whole  world  through 
his  sacrifice,  which  was  the  "propitiation  [satisfaction] 
for  our  [the  Church's]  sins;  and  not  for  ours  only,  but 
also  for  the  sins  of  the  whole  world."  (i  John  2 :  2.)  God 
elected  that  his  only  begotten  Son  should  have  the  privi  - 
lege of  redeemiing  the  race  at  the  cost  of  his  own  life; 
and  that  as  a  reward  he  should  be  highly  exalted  to  the 
divine  natvu-e,*  and  should  ultimately  "bless  all 
the  families  of  the  earth"  by  awakening  them  from 
the  sleep  of  death,  bringing  them  to  a  knowledge  of  the 
truth,  and  assisting  the  willing  and  obedient  up  to  the 
full  perfection  of  human  life,  and  to  more  than  Edenic 
blessings  and  conditions. 

God  also  elected  to  have  a  number  of  "saints"  imder 
his  Only  Begotten  9,5  joint-heirs  with  him  in  the  glory, 
honor  and  immortality  of  the  New  Creation,  and  in  the 
work  of  blessing  mankind  with  human  restitution.  This 
Gospel  Age  has  not  been  for  the  piupose  of  thus  blessing 
and  restoring  the  world,  but  merely  for  the  purpose  of 
calling  out  from  the  world  a  little  flock  to  constitute 
God's  "very  elect"; — to  stand  trials  and  testings  as  to 
faith,  love  and  obedience,  and  thus  to  "make  their 
calling  and  election  sure."  (2  Pet.  1:10.)  But  the 
calling  and  electing  of  this  "little  flock"  in  this  manner 
works  no  hardship,  no  injury  to  the  non-elect,  who  are 
in  no  sense  further  condemned  because  not  called, — 
because  passed  by.  Even  so,  the  mass  of  the  people  of 
this  country  are  not  injured  or  condemned  when  an 
election  has  taken  place  for  officers  of  the  Government 
and  they  have  not  been  amongst  the  elect.  As  the 
*  Vol.  v.,  Chap.  v. 


1  he  Isi'ew  Creation  Predestinated.  165 


object  of  earthlj'  elections  is  to  secure  suitable  persons 
for  office  for  the  blessing  of  the  people  in  general  with 
wise  laws  and  administration,  so  the  blessing  which  God 
has  arranged  for  works  no  damage  to  the  non-elect, 
but  is  intended  to  work  a  blessing  to  all  of  them — in  that 
the  elect  are  to  constitute  the  royal  judges,  the  kings 
and  priests  of  the  Millennial  Age,  imder  whose  admin- 
istration all  the  families  of  the  earth  will  be  blessed. 

The  Scriptures  aboimd  with  references  to  the  "elect" 
and  the  "very  elect":  the  latter  expression  implying 
that  the  word  "  elect"  may  be  understood  as  applying  to 
all  those  who  come  into  a  certain  condition  of  relation- 
ship with  God,  in  which  they  have  the  hope,  or  prospect, 
of  im.mortality,  being  members  of  the  glorified  Church; 
though  they  have  also  the  possibility  of  falling  away, 
and  thtis  of  ceasing  to  be  of  the  elect  class.  In  other 
words,  all  of  the  consecrated  class  accepting  the  high 
calling  of  God  to  the  New  Creation  are  counted  as  of  the 
elect  when  their  names  are  registered  in  the  Lamb's  book 
of  life  and  when  a  crown  is  apportioned  to  them ;  but  as 
unfaithfulness  may  lead  to  the  blotting  out  of  these 
names  and  the  giving  of  their  crowns  to  others  (Rev.  3 : 
5,1 1 ),  so  they  would  then  cease  to  be  of  the  elect  Church. 
The  "very  elect,"  on  the  contrary,  would  mean  those 
who  wotild  ultimately  attain  to  the  blessings  to  which 
God  has  called  the  faithful  in  this  Gospel  Age — those 
who  "make  their  calling  and  election  sure"  by  faithful- 
ness to  the  terms  and  conditions  thereof,  even  unto 
death. 

Two  classes  are  brought  to  our  attention  in  the 
Scriptures  as  failing  to  make  their  calling  and  election 
sure.  One  of  these  classes — not  a  numerous  one,  how- 
ever, we  have  reason  to  believe — will  not  only  lose  the 
rewards  of  the  elect,  but,  additionally,  will  lose  life 
itself, — in  the  Second  Death.  These  are  described  by 
the  Apostle  John,  who,  discussing  the  Church  class,  says, 
"  There  is  a  sin  which  is  not  vinto  death,  [and]  there  is  a 
sin  unto  death;  I  d»j  not  say  you  should  pray  for  it. " 
(i  Toha  ^  ;  vj)^  j-t  ^[11  useless -to  pray  or  to  hope 
jtsr  those  who  commit  the  sin  tinto  death.    That  sin 


i66  The  New  Creation  Predestinated. 


is  described  in  the  Scriptures  as  being  a  sin  against  the 
holy  Spirit  of  God — not  vmdesignedly  nor  ignorantly,  but 
the  result  of  persistence  in  that  which  in  the  begin- 
ning, at  least,  was  clearly  recognized  as  wrong;  but 
which,  through  self-will  persisted  in,  subsequently  be- 
came a  gross  deception — the  Lord  giving  over  the  wil- 
ftil  ones  to  the  error  which  they  preferred  to  the  truth. 
— 2  Thess.  2:  10-12. 

The  Apostles  Peter  and  Jude  mention  this  class  in 
almost  the  same  language.  (See  Jude  11-16;  2  Pet.  2:  10 
-2  2 .)  These  all  at  one  time  had  places  amongst  the  elect 
in  the  Church.  (None  of  them  are  of  the  world,  which 
is  not  at  present  under  trial  or  judgment,  but  whose  trial 
will  come  by  and  by  under  the  Millennial  Kingdom.) 
These,  instead  of  walking  after  the  Spirit  in  the  footsteps 
of  the  Lord,  in  the  way  of  sacrifice,  are  "walking  after 
their  own  lusts  [desires] ;  and  theii;  mouth  speaketh  great 
swelling  words,  having  men's  persons  in  admiration 
because  of  advantage;" — they  are  men-pleasers  because 
of  their  self-seeking,  they  are  far  from  their  covenant  of 
consecration  even  unto  death.  (Jude  16.)  Peter's 
description  of  this  class  is  still  more  explicit.  He  de- 
clares that  they  were  such  as  had  "escaped  the  pollutions 
of  the  world  through  the  knowledge  of  the  Lord  and 
Savior  Jesus  Christ,  and  had  become  entangled  again 
therein  and  overcome,"  like  "the  dog  returning  to  his 
own  vomit,  and  the  sow  that  was  washed  to  her  wallow- 
ing in  the  mire."  He  likens  these  to  Balaam  forsaking 
the  ways  of  righteousness  for  earthly  gain.  His  words 
imply  that  this  class  will  be  found  principally  amongst 
the  teachers  of  the  Church,  and  chiefly  in  the  end  of  this 
age,  and  that  part  of  their  evil  course  will  be  to  "speak 
evil  of  dignities" — of  those  whom  God  has  honored 
and  "set"  in  the  body. — 2  Pet.  2:1.  10. 

In  the  Epistle  to  the  Hebrews,  we  have  two  descrip- 
tions of  this  class  who  fall  away — cease  to  be  of  the 
elect.  In  the  first  (6:  4-9)  the  Apostle  seems  to  point 
out  some  who,  after  tasting  of  the  heavenly  gift  and  the 
powers  of  the  coming  age,  after  being  made  partakers 
of  the  holy  Spirit  and  being  accepted  as  members  of  the 


The  Ntw  Creation  Predestinated.  167 


elect  class,  fall  away  into  sin — not  through  tina voidable 
weakness  of  the  flesh  and  allurements  of  the  Adversary, 
but  by  willingly,  knowingly  abandoning  righteousness. 
These,  the  Apostle  assures  us,  it  will  be  impossible  to 
renew  vaito  repentance.  Having  had  their  share  of  the 
benefits  accruing  from  the  great  ransom-sacrifice,  and 
having  chosen  to  despise  God's  favor,  these  have  used  up 
and  misused  their  share  in  the  atonement,  and,  hence, 
there  remaineth  nothing  further  for  them;  and  having 
taken  their  position  wilftdly,  the  appeals  of  righteous- 
ness will  thenceforth  be  of  no  effect  on  them. 

In  another  chapter  (10:  26,  27,  31)  the  Apostle  de- 
scribes apparently  another  class,  which  instead  of  falling 
away  into  a  sinftil,  disreputable  course  of  life,  fall  away 
from  the  faith  which  justified  them  and  which  is  essential 
to  their  maintenance  of  a  justified  relationship  with  God. 
In  both  cases  it  will  be  noticed  that  it  is  the  uilfidness 
that  constitutes  the  seriousness  of  the  wrong:  "  If  we  sin 
wilfully  after  we  have  received  a  knowledge  of  the  truth 
[after  that  we  have  been  favored  of  God  in  Christ  to  the 
extent  of  wisdom,  justification  and  sanctification]  there 
remaineth  no  more  sacrifice  for  sins."  The  sacrifice 
which  Christ  gave  on  behalf  of  all  was  for  original  sin, 
Adamic  sin  and  its  hereditary  weaknesses  in  us,  Adam's 
children.  Our  Lord  gave  no  ransom  price  for  any  wilful 
sin  on  our  part,  and,  hence,  if  we  sin  wilfully  there  is  no 
remaining  portion  of  the  original  merit  to  apply  on 
account  of  our  wilful  transgressions.  We  should  be 
obliged  to  pay  the  penalty  of  our  wilftil  sins.  And  if 
the  sins  were  of  full  intention  or  wilfulness,  no  measure 
of  weakness  or  temptation  offsetting,  and  if  they  were 
committed  after  we  had  clear  knowledge  of  our  position 
and  our  relationship  to  the  Lord,  it  would  be  a  sin  imto 
death — Second  Death — and  there  would  be  nothing 
to  look  forward  to  with  hope, — merely  a  fearful  looking 
for  of  judgment,  sentence,  and  fiery  indignation  which 
will  devour  all  of  God's  adversaries — all  intelligently 
opposed  to  him  and  his  righteousness,  and  his  plan  for 
secviring  that  righteousness  through  the  redemption 
which  is  in  Christ  Jesus  our  Lord. 


x68  The-  i\iew  Creation  PreaesHnated. 

In  verse  29,  the  Apostle  seems  to  imply  that  he  here 
refers  to  those  who,  after  having  understood  respecting 
Christ's  atoning  work  as  otir  Redeemer,  set  that  work  at 
naught,  cotmting  common  (or  ordinary)  his  precious 
blood  which  secures  the  New  Covenant,  and  thus  do 
despite  to  the  Spirit  of  grace ; — to  the  grace  of  God 
which  provided  this  atonement  and  fellowship  with  our 
Redeemer  in  his  sacrifice  and  reward.  Those  who 
despised  Moses  and  the  Law  which  he  mediated  died 
without  mercy,  though  the  death  sentence  upon  them 
was  not  intended  to  be  an  everlasting  one;  but  those 
who  despise  the  antitypical  Moses,  and  who  thus 
despise  the  privilege  of  communion  in  Christ's  blood 
thus  despise  God  who  made  this  arrangement  in  their 
favor,  shall  be  counted  worthy  of  a  severer  penalty  than 
the  one  which  came  upon  the  violators  of  the  Law  Cove- 
nant. It  will  be  severer  in  that  it  will  be  a  death  penalty 
— from  which  there  will  be  no  redemption,  no  resurrection, 
no  recovery, — the  Second  Death.  No  wonder  the 
Apostle  warns  us,  along  this  line,  that  we  should  be 
careful  how  we  reject  the  provisions  of  divine  grace:  he 
assures  us  that  to  fall  out  of  the  protecting  care  of  our  Ad- 
vocate whom  God  hath  appointed — Jesus — would  be  to 
fall  nowhere  else  than  into  the  hands  of  the  Father, — the 
great  Judge  who  can  make  no  allowance  for  sin,  accept 
no  excuses, — whose  abundant,  but  only  provision  for 
mercy  toward  sinners  is  through  the  redemption — 
through  Christ  Jesus  our  Lord. 

THE  GREAT  COMPANY. 

As  intimated,  aside  from  those  who,  falling  from 
the  position  of  the  elect,  go  into  the  Second  Death,  there 
is  yet  another  class  brought  to  our  attention  as  failing 
to  make  their  calling  and  election  sure,  but  who  will  not 
go  into  the  Second  Death,  because  they  have  not  sinned 
wilfully  in  gross  immorality,  nor  in  denying  the  merit 
of  the  precious  blood.  This  class  we  have  already 
referred  to  as  the  "Great  Company,"  who  will  come  up 
out  of  great  tribulation  and  wash  their  robes  and  make 
them  white  in  the  blood  of  the  Lamb ;  but  while  gaining 


The  New  Creation  Predestinated.  169 


a  spiritual  nature  and  a  great  blessing  and  a  participa- 
tion in  the  Marriage  Supper  of  the  Lamb  as  guests,  they 
■will,  nevertheless,  lose  the  great  prize  which  is  to  go  to 
the  verj'  elect  only, — the  faithful  overcomers,  those  who 
will  follow  the  footsteps  of  Jesus  rejoicingly  and  heartily. 
(Rev.  7.)  This  Great  Company  fails  to  maintain  its 
place  in  the  elect — fails  to  be  of  the  "very  elect" — 
because  of  insufficient  zeal  for  the  Lord,  the  Truth  and 
the  brethren; — because  they  are  partly  "overcharged 
with  the  cares  of  this  life."  Nevertheless,  since  their 
hearts  are  loyal  to  the  Redeemer,  and  since  they  main- 
tain their  faith  in  the  precious  blood  and  hold  fast  and  do 
not  deny  the  same,  therefore  the  Lord  Jesus,  our  Advo- 
cate, the  Captain  of  our  Salvation,  who  leads  the  very 
elect  to  glory  through  the  steps  of  willing  sacrifice,  will 
lead  these  to  a  spiritual  blessing — to  perfection  on  a  lower 
plane  of  spirit -being — because  they  have  trusted  in  him 
and  have  not  denied  his  name  or  his  work. 

Our  Lord  refers  to  the  elect  Church,  the  New  Creation, 
in  his  parable  of  The  Vine,  telling  us  that  he  is  the  Vine 
and  that  his  faithful  consecrated  followers  who  walk  in 
his  footsteps  are  the  branches.  He  assures  us  that  being 
branches  will  not  mean  immimity  from  trials  and  diffi- 
culties; but  that,  on  the  contrary,  the  Father,  the  great 
Husbandman,  will  see  that  we  do  have  trials  of  faith  and 
patience  and  devotion,  that  these  may  prune  us  so  that 
our  affections  shall  take  less  hold  upon  earthly  things 
and  hopes  and  ambitions ; — to  the  intent  that  they  may 
bring  forth  a  richer  fruitage  of  the  Spirit; — meekness 
patience,  gentleness,  long-suffering,  brotherly  kindness, 
love;— and  that  these  things  may  be  in  us  and  abound 
more  and  more; — and  that  so  an  abundant  entrance 
may  be  administered  to  us  into  the  everlasting  Kingdom 
of  our  Lord  and  Savior  Jesus  Christ,  as  members  of  the 
New  Creation. — 2  Pet.  i:  11. 

However,  he  forewarns  us  that  the  attainment  of  a 
place  amongst  the  true  branches  in  the  true  Vine  is  not 
sufficient:  that  the  Spirit  of  the  Vine  must  be  in  us, — the 
disposition  to  bear  the  fruit  of  the  Vine  must  be  in  our 
hearts; — that  the  Husbandman  will  permit  us  to  abide 


I70  The  New  Creation  Predestinated. 


as  branches  for  a  reasonable  time,  in  order  that  he  may 
know  whether  or  not  we  give  evidence  of  bringing  forth 
the  proper  fruitage  before  condemning  us  as  unfit ; — that 
he  will  not  look  for  the  ripe  clusters  on  the  new  branch, 
nor  even  look  for  the  green  grapes.  He  will  look  rather 
first  for  the  small  indications  of  the  fruit-bud,  and  subse- 
quently for  the  blossoming  of  these  in  the  flower  of  the 
grape ;  later  on  for  the  green  fruit,  and  still  later  for  its 
luscious  ripeness.  The  Husbandman  hath  long  patience 
in  the  development  of  this  fruit  of  the  Vine  of  "my 
Father's  right  hand  planting"  (Psa.  80:  15);  but  if  after 
a  reasonable  time  he  find  no  fruit,  he  taketh  away  that 
branch  as  a  "sucker"  which  would  merely  absorb  the 
strength  and  nutrition  of  the  Vine  to  its  own  enlarge- 
ment and  not  to  the  propagation  of  the  desired  fruit. 
Thus  does  our  Lord  clearly  indicate  that  we  must  make 
OTir  calling  and  election  sure  by  bringing  forth  fruit  imto 
holiness,  whose  end,  or  reward,  is  everlasting  life. 

VARIOUS  ELECTIONS  IN  THE  PAST. 

Let  us  note  some  other  elections  brought  to  our  atten- 
tion in  the  Scriptxires,  that  thus  our  minds  may  be 
broadened  and  enlarged  on  this  subject  before  consid- 
ering the  particular  phase  of  it  in  which  our  interest 
chiefly  centers; — that  of  the  New  Creation.  We  are 
to  distinguish  clearly  between  the  elections  which  pre- 
ceded oiu"  Lord's  first  advent  and  the  election  of  the  New 
Creation  tmder  him  as  its  Head,  Captain,  Guide,  etc. 
Of  the  latter  class  it  is  said,  "Ye  are  aU  called  in  cwd 
hope  of  yotir  calling,"  but  the  elections  of  the  preceding 
time  were  for  various  purposes  and  for  the  accomplish- 
ment of  various  designs  of  God.  Abraham  was  elected 
to  be  a  type  of  Jehovah,  and  his  wife  Sarah  to  be  a  type 
of  the  Abrahamic  Covenant,  through  which  the  Messiah 
would  come.  The  servant  Hagar  was  elected  to  be  a 
type  of  the  Law  Covenant,  and  her  son  Ishmael  a  type 
of  the  natiu-al  Israelites,  who,  though  brought  forth 
first,  should  not  be  a  joint-heir  with  Isaac,  the  son  of 
promise.  Isaac  was  elected  to  be  a  type  of  Christ,  and 
his  wife  Rebecca,  a  typQ  of  the  Church,  the  Bride,  the 


The  New  Creation  Predestinated,  171 

Lamb's  wife;  while  Abraham's  servant,  Eliezer,  was 
elected  to  be  a  type  of  the  holy  Spirit,  whose  mission  it 
shotild  be  to  invite  the  Chvirch,  and  to  assist  her,  and 
ultimately  to  bring  her  and  the  virgins,  her  companions,  to 
Isaac. 

These  elections  did  not  involve  nor  in  any  sense  apply 
to  the  everlasting  future  of  any  of  these  individuals ;  but 
in  so  far  as  these  elect  types  were  used  of  the  Lord,  they 
probably  received  some  compensating  blessings  in  the 
present  life ;  and  in  proportion  as  they  entered  into  the 
spirit  of  the  divine  plan  they  were  permitted  to  have 
comfort  and  joy,  fully  compensating  them  for  any  sacri- 
fices and  trials  occasioned  by  their  election  and  service 
as  types.  The  Apostle  reasoning  on  this  very  subject  of 
election,  and  attempting  to  show  that  no  injustice  had 
been  done  to  Israel  after  the  flesh  by  God's  tiu-ning  to 
the  Gentiles  to  complete  from  them  the  elect  New  Crea- 
tion, points  to  the  fact  that  the  Almighty  has  favors  to 
dispense,  and  it  is  a  matter  purely  of  his  own  business  to 
whom  he  shall  give  them.  He  shows  that  God  gave  to 
fleshly,  or  natural,  Israel  certain  favors  and  privileges 
as  a  nation,  and  to  some  of  their  progenitors  privileges 
and  favors  as  individuals,  making  use  of  them  as  types ; 
and  that  they  had  had  correspondingly  a  blessing  ;but  that 
the  Lord  would  in  no  sense  of  the  word  be  obligated  to 
continue  his  preferential  blessings  to  them,  and  to  ignore 
others  no  less  worthy.  On  the  contrary,  it  would  be 
entirely  proper  for  the  Lord  to  discontinue  his  favors  to 
those  who  would  not  use  them,  and  to  turn  them  to 
others. — Romans,  Chapters  9 ;  10;  11. 

Moreover,  the  Apostle  would  have  us  see  that  the 
Lord  foreknew  how  his  favors  to  natural  Israel  would 
result;  that  after  enjoying  his  blessings  they  would 
not  (except  a  small  "remnant," — Rom.  9:  27-32)  be  in 
proper  condition  to  receive  the  greatest  of  all  blessings 
which  he  had  to  give — "the  prize  of  the  high  calling"  to 
constitute  the  New  Creation.  As  illustrating  this,  he 
calls  attention  to  the  two  sons  of  Isaac,  and  shows  us  that 
in  order  to  make  an  illustration  of  what  God  foreknew 
would  be  the  condition  hundreds  of  years  later,  God  made 


\ 


172  The  New  Creation  Predestinated. 

an  arbitrary  selection  as  between  Rebecca's  two  sons, 
Jacob  and  Esau.  The  Lord  made  types  of  those  twins, 
the  one  to  represent  his  faithful  ones,  the  New  Creation, 
and  the  other  to  represent  natural  Israel,  who  would 
prefer  the  things  of  this  present  life  and  woiold  sell  their 
heavenly  privileges  for  a  mess  of  pottage ; — earthly  good 
things.  In  the  case  of  Jacob  and  Esau,  the  election  of 
Jacob  to  be  a  type  of  the  overcomers  was  certainly  a 
blessing  to  him,  even  though  it  cost  him  considerable; 
but  the  election  of  Esau  to  be  a  type  of  the  natural- 
minded  class,  who  would  prefer  earthly  things  to  heavenly 
things,  was  nothing  to  his  disadvantage.  It  neither 
meant  that  he  shc>tdd  go  to  eternal  torment  nor  that  he 
shoTold  siiffer  anything  as  a  result  in  the  present  life.  On 
the  contrary,  he  was  blessed — even  as  worldly,  natiaral 
men  have  blessings  to-day  of  a  kind  which  the  Lord 
graciously  withholds  from  the  elect  New  Creatures,  as 
being  less  favorable  to  their  spiritual  interests — even 
as  he  withheld  certain  of  the  earthly  blessings  from 
Jacob,  that  in  his  disappointments,  etc.,  he  might  be  a 
type  of  this  class:  Jacob,  nevertheless,  experiencing  joys 
and  blessings  which  Esau  did  not  enjoy  and  would  not 
have  appreciated — even  as  the  New  Creation  now, 
amidst  the  trials  and  disappointments  of  this  present 
time,  experience  a  peace  and  joy  and  blessing  that  the 
natural  man  knoweth  not  of. 

The  declaration,  "Jacob  have  I  loved  and  Esau  have  I 
hated"  (Rom.  9:  13),  is  to  many  a  "hard  saying,"  be- 
cause the  word  hated  seems  to  carry  with  it  an  antago- 
nism which  would  be  tmjustified — so  far  as  the  human 
mind  can  discern — by  anj-thing  that  Esau  did  worse 
than  other  men,  and  because  it  attached  to  him  from 
birth,  "before  he  had  done  either  good  or  bad."  The 
word  "hated"  evidently  signified  to  loi'e  less,  as  also  in 
Deut.  21:  15-17.  The  thought  is  that  Jacob  was 
favored  of  the  Lord  and  Esau  was  favored  less;  and 
these  two,  as  the  Apostle  shows,  were  types  of  Israel 
natural  and  spiritual.  God's  favor  to  natural  Israel, 
represented  by  Esau,  was  less  than  is  his  favor  to  spirit- 


The  New  Creation  Predestinated.  173 


ual  Israel,  later  bom,  represented  by  Jacob.  With  this 
thought  all  is  harmony  and  consistency. 

"even  for  this  very  purpose  H.WE  I  RAISED  THEE  UP." 

In  proof  of  his  contention  that  the  Lord  has  all  along 
exercised  authority,  suzerainty,  in  the  affairs  of  mankind, 
and  with  ftill  acknowledgment  of  his  right  to  do  so,  the 
Apostle  cites  the  case  of  Pharaoh,  who  was  king  of 
Egypt  at  the  time  of  the  deliverance  of  Israel.  He  quotes 
the  Lord's  language  through  Moses  (Ex.  9:  16):  "Even 
for  this  same  purpose  have  I  raised  thee  up,  that  I  might 
show  my  power  in  thee,  and  that  my  name  might  be 
declared  throughout  all  the  earth."  "Therefore  hath 
he  mercy  on  whom  he  will  have  mercy,  and  whom  he 
will  he  hardeneth." — Rom.  q:  17,  18. 

The  French  Government  some  time  ago  set  apart 
several  prisoners  who  had  been  judicially  condemned  to 
death,  giving  them  into  the  hands  of  scientific  men  to 
be  experimented  with  to  test  how  much  influence  fear 
exercised  over  mankind.  One  was  placed  in  a  cell, 
respecting  which  he  was  told  that  a  prisoner  had  died 
there  the  night  previous  of  black  smallpox,  and  that 
probabl}''  he  woiild  take  the  same  disease  and  die  before 
morning.  The  prediction  came  true,  although  no 
small-pox  patient  had  ever  occupied  the  cell.  Another 
was  blindfolded  and  his  arm  thrust  through  a  thin  parti- 
tion. He  was  told  that  he  was  to  be  bled  to  death  in  the 
interest  of  science  to  ascertain  just  how  long  it  would 
require  to  produce  death  by  bleeding  from  a  small 
wound  in  an  artery  of  the  arm.  He  was  merely  scratched 
and  lost  but  a  few  drops  of  blood,  but  arrangements 
were  made  by  which  he  would  feel  blood-warm  water 
ninning  down  his  arm  and  hear  it  splash  as  it  dropped 
from  his  fingers  into  a  vessel.  He  died  in  a  few  hotirs. 
Such  treatment  of  law-abiding  citizens  would  not  be 
countenanced  by  anyone;  but  no  one  could  reasonably 
find  fault  with  this  procedure  in  connection  with  men 
whose  lives  were  already  forfeited  under  the  law.  And 
just  so  it  is  with  the  Lord's  dealings  with  the  hiunan 
family:  had  man  continued  obedient  to  God,  he  would 
have  remained  free  from  condemnation  of  death ;  and  so 


174 


The  New  Creation  Fredesttnaiea, 


remaining  wotild  have  had  certain  rights  under  the 
divine  law  which  he  does  not  now  have.  As  a  race  we 
were  all  convicted  of  sin  and  all  sentenced  to  death 
(Rom.  5:  12);  and  the  Lord  has  been  pleased  to  show 
forth  his  power  and  wisdom  in  connection  with  some  of 
these  convicts  in  one  manner,  and  in  others  in  another 
manner, — as  he  elected.  We  have  noted  this  already 
in  connection  with  the  Amalekites  and  Hittites  and 
Canaanites,  whom  Israel  was  conmianded  to  destroy — 
Israel  typifying  the  Lord's  faithftil  of  the  future,  and 
their  enemies  typifying  the  wilful  sinners  and  enemies 
of  righteousness  of  the  future  age.  We  have  noticed 
the  same  principle  illustrated  in  the  destruction  of 
Sodom  and  of  Jericho,  and  in  the  sweeping  off  by  pesti- 
lences thousands  of  Israelites,  and  in  the  smiting  down 
of  Uzzah,  who  merely  stretched  forth  his  hand  to  steady 
the  ark,  in  violation  of  its  sanctity  and  of  the  Lord's 
command. 

The  Lord's  use  of  Pharaoh  and  the  various  plagues 
upon  the  Egyptians,  including  the  slaying  of  the  first- 
bom  of  man  and  beast,  and  the  final  overthrow  of  the 
Egyptian  hosts  in  the  Red  Sea,  are  in  line  with  these 
illustrations;  for  the  Egyptians,  as  a  part,  of  mankind, 
were  convicts  under  death  sentence,  and,  without  the 
slightest  injustice,  might  be  dealt  with  accordingly — 
to  spread  abroad  the  dignity  of  God,  and  to  show  forth 
his  power  in  connection  with  the  deliverance  of  his 
typical  people  Israel.  Similarly,  on  the  other  hand, 
God  showed  abundaiat  favor  to  some  of  these  convicts, — 
Abraham,  Moses  and  others, — making  through  them 
types  of  the  good  things  he  purposes  to  fully  and  actually 
accomplish  in  the  near  future; — and  this  without,  in  any 
sense  of  the  word,  releasing  Abraham,  Moses,  Pharaoh 
or  others  from  their  share  in  the  death  sentence,  but 
leaving  that  work  to  be  accomplished  by  the  redemption 
which  is  in  Christ  Jesus  our  Lord. 

After  seeing  clearly  the  fact  that  God  has  exercised 
suzerain  authority  amongst  his  convicted  creatures,  and 
that  he  has  elected  that  some  should  have  one  expe- 
rience and  others  another  experience,  and  that  all  these 


The  New  Creation  Predestinated.  175 


things  were  but  illustrative  lessons  on  the  subject,  pre- 
paratory, as  the  Apostle  shows,  to  the  great  election  of 
the  New  Creation  dtiring  this  Gospel  age,  we  need  to 
see  that  in  no  instance  has  God  coerced  or  violated  the 
human  will  in  any  of  these  elections.  This  will  satisfy  us 
that  it  woxild  be  contrary  to  the  divine  program  ever  to 
coerce  human  will.  In  choosing  Abraham,  Isaac, 
Jacob  and  Moses,  et  al.,  as  types  and  illustrations,  God 
chose  men  whose  minds  were  in  general  accord  with  his 
plans  and  revelations,  yet  there  was  no  force  exercised 
to  restrain  them,  had  they  willed  otherwise.  So,  like- 
wise, in  choosing  men  to  illustrate  the  opposite  side  and 
opposite  principles,  such  as  Ishmael,  Esau,  the  Canaan- 
ites,  Sodomites,  Egyptians,  the  Lord  again  used  men  in 
accord  with  their  natural  tendencies.  What  we  wish  to 
impress  is,  that  as  God  did  not  coerce  the  will  of  Abra- 
ham, Isaac,  Jacob,  Moses,  etc.,  neither  did  he  coerce  the 
wills  of  those  who  did  evil  and  illustrated  certain  evil 
principles.  The  Lord  merely  dealt  with  particular 
classes  according  to  their  own  inclinations. 

In  declaring  of  Pharaoh  that  he  had  raised  him  up 
for  this  very  purpose,  we  are  not,  therefore,  to  under- 
stand God  to  mean  that  he  had  effected  in  Pharaoh  a 
bad  character — that  he  had  "raised  him  up"  in  the 
sense  of  compelling  him  to  be  a  bad  character.  We  are 
to  tmderstand  that  amongst  the  various  heirs  to  the 
throne  of  Egypt,  according  to  the  customs  of  that  people, 
God  so  ordered,  through  the  death  of  some  of  the  inter- 
vening members  of  the  royal  family,  that  this  particular 
Pharaoh  should  come  to  the  throne  because  he  possessed 
such  an  obstinate  character  that  his  fight  against  God  and 
Israel  would  justly  call  for  the  plagues — which  God  had 
foreordained  not  only  as  a  mark  of  his  favor  toward 
Israel  and  of  his  faithfulness  to  the  promises  made  to 
Abraham,  Isaac  and  Jacob,  but,  additionally,  because 
these  plagues  upon  Egypt  were  intended  in  some  meas- 
ure to  foreshadow,  to  illustrate,  the  plagues  with  which 
this  Gospel  age  wiU  end — ^the  first  three  and  "the  seven 
last  plagues." — Rev.  15:  i. 

But  the  particular  featxire  of  this  Pharaoh  illustration, 


176  The  New  Creation  Predestinated. 

which  is  confusing  to  many,  is  found  in  the  statement 
that  "God  hardened  Pharaoh's  heart  that  he  would  not 
let  the  people  go."  At  first  this  would  appear  to  be 
contradictory  to  what  we  have  just  said;  namely,  that 
God  does  not  interfere  with  the  human  will.  We  believe, 
however,  that  the  discrepancy  can  be  reconciled  when 
we  remember  how  the  Lord  hardened  Pharaoh's  heart, — 
what  procedure  on  the  Lord's  part  had  the  effect  of 
making  Pharaoh  more  obdurate.  It  was  God's  goodness 
that  hardened  Pharaoh — God's  willingness  to  hear  his 
prayer  for  relief  and  to  accept  his  promise  in  respect  to 
letting  Israel  go — God's  mercy.  Had  God  proceeded 
in  the  first  plague  or  chastisement  tintil  Israel  had  been 
let  go,  the  one  plague  would  have  been  sufficient  to 
accomplish  the  deliverance ;  but  when  the  Lord  relieved 
the  people  and  the  land  from  one  plague  Pharaoh  con- 
cluded that  it  was  past,  and  that  perhaps  no  more  woiold 
come ;  and  so  step  by  step  God's  mercy  led  him  onward 
further  and  further  in  his  hostility.  With  this  view  of 
the  matter,  the  freedom  of  Pharaoh's  will  is  thoroughly 
evidenced,  and  the  Lord  is  cleared  of  any  cof^peration 
with  evil.  "All  his  work  is  perfect";  even  though  the 
goodness  of  God,  which  should  lead  men  to  repentance, 
may  sometimes,  because  of  present  imperfect  conditions, 
exercise  an  opposite  influence  upon  them. 

THE  NATION  OF  ISRAEL  ELECTED. 

That  God  made  an  election  of  Israel  from  amongst  all 
the  nations  of  the  world,  to  be  his  people  and  to  typify 
spiritual  Israel,  will  be  conceded  readily  by  all  Christians 
familiar  with  their  Bibles.  The  statement  through  the 
Prophet  Amos  (3:  2)  is  quite  to  the  point,  "You  only 
have  I  known  of  all  the  families  of  the  earth."  By  the 
mouth  of  Isaiah  (45:4)  the  Lord  says  to  Cyrus,  the 
Medianite  king  who  was  to  permit  Israel's  return  from 
captivity:  "For  Jacob  my  servant's  sake,  and  Israel 
mine  elect,  I  have  even  called  thee  by  thy  name."  The 
fact  that  we  may  see  in  this  statement  a  certain  typical 
application  to  Christ,  and  the  deliverance  of  nominal 
spiritual  Israel  from  mystic  Babylon,  does  not  interfere 


The  New  Creation  Predestinated,  177 


•with  the  fact  that  typical  Israel  is  here  spoken  of  as 
"  elect."  The  Apostle  in  his  clear  and  cogent  arguments 
respecting  the  passing  of  divine  favor  from  nattiral  Israel 
to  spiritual  Israel  (Rom.  9-1 1)  distinctly  shows  that 
divine  favor  was  granted  to  natural  Israel  for  a  time  as 
God's  tj'pically  elect  people, — notwithstanding  the  Lord 
foreknew  and  foretold  their  rejection  from  the  place  of 
special  favor  and  the  bringing  in  of  another  spiritual 
Israel  to  that  place  represented  by  Jacob, 

The  Apostle  shows  how  Israel,  as  God's  favored  or 
elect  nation  for  a  time,  on  this  accotmt  had  "much 
advantage  every  way"  over  all  the  surrounding  nations 
of  the  world ;  that  to  them  pertained  the  promises ;  that 
they  were  the  branches  of  the  olive  tree;  and  that  God 
broke  off  from  his  favor  only  such  of  the  natviral  branches 
as  were  out  of  harmony  with  the  root  of  promise,  and 
with  the  stock,  represented  typically  by  Abraham, 
Isaac  and  Jacob.  He  points  out  that  "Israel  hath  not 
obtained  that  which  he  seeketh  for;  but  the  election 
[the  worthy — John  1:12,  13]  hath  obtained  it  and  the 
rest  were  blinded."  While  tht,  entire  nation  was  orig- 
inally elected  to  receive  God's  choicest  favors,  never- 
theless only  the  faithful  would  be  in  the  proper  condition 
of  heart  to  become  spiritual  Israelites  when  the  time 
shoxild  come  for  this  favor.  Such  were  the  very  elect 
of  that  nation,  who  with  the  close  of  that  age  were  per- 
mitted to  enter  the  higher  dispensation — passing  out  of 
the  house  of  servants  into  the  house  of  sons.  (Heb. 
3:  5;  John  i:  12.)  The  Apostle  points  out  that  we, 
who  were  by  nature  Gentiles,  "strangers,  aliens  and 
foreigners"  to  the  covenants  and  promises  made  to 
typical  Israel,  have  now  vinder  God's  grace  developed 
faith  and  obedience  similar  to  Abraham's,  and  are  to  be 
counted  as  the  bride  of  Christ,  the  real  seed  of  Abraham, 
taking  the  places  of  the  broken-ofi  branches  in  the 
original  plan  of  God  and  in  the  promises  relating  thereto ; 
but  although  these  broken -off  branches  have  been  treated 
as  enemies  dtu-ing  this  Gospel  age,  nevertheless,  "as 
touching  the  election  they  are  beloved  for  the  fathers' 
12  p 


178 


The  New  Creation  Predestinated. 


sakes.  For  the  gifts  and  calling  of  God  are  without 
repentance." — Rom.  ii:  28,  29. 

We  are  thus  informed  that  some  features  of  the  original 
election  remain  with  natural  Israel,  notwithstanding 
their  rejection  as  a  people  from  the  chief  favor  in  the 
divine  plan — their  rejection  from  being  of  the  elect 
spiritual  Israel.  As  the  promises  to  Abraham,  Isaac, 
Jacob  and  the  prophets  are  to  be  ftilfilled  to  them, 
and  they  shall  become  the  "piinces,"  or  representatives, 
of  the  spiritual  Kingdom  throughout  all  the  earth  dviring 
the  Millennial  age,  vmdoubtedly  this  wiU  work  greatly 
to  the  advantage  of  many  of  the  natural  Israelites  who 
are  at  present  in  a  condition  of  alienation  and  darkness. 
They  can  and  wiU  come  more  readily  into  accord  with 
their  own  leaders  of  the  past  than  will  the  remainder  of 
the  world;  and  thus  Israel  as  a  people  will  again  take  the 
most  prominent  place  amongst  the  nations  in  the  begin- 
ning of  the  Millennium.  "  God  hath  concluded  them  all 
in  unbelief  that  he  might  have  mercy  upon  all." — Rom. 
11: 32. 

THE  ELECT  NEW  CREATION. 

We  now  come  to  the  most  important  feature  of  our 
subject,  equipped,  however,  with  certain  knowledge 
respecting  the  elections  of  the  past,  and  with  the  tmder- 
standing  that  many  of  them  typified  or  foreshadowed 
this  great  work  of  God — the  election  of  the  New  Creation. 
We  have  already  seen  that  this  election  does  not  imply 
that  the  non-elect  shall  receive  injury; but,  on  the  con- 
trary, that  it  implies  the  blessing  of  the  non-elect  in  due 
time.  We  might  add  in  this  connection  that  neither 
Justice  nor  Love  could  make  any  objection  to  the  grant- 
ing of  a  special  favor  to  s«me  that  was  not  granted  to 
others,  even  if  the  favored  ones  were  not  intended  to 
be  channels  of  blessing  to  the  less  favored  or  tmfavored. 
This  is  the  meaning  of  the  word  grace  or  favor:  it  implies 
the  doing  of  something  not  specially  called  for  or  de- 
manded by  Justice,  and  these  words,"grace,"  and  "favor," 
are  repeatedly  used  throughout  the  Scriptures  in  respect 
to  this  elect  class  of  this  Gospel  age.    "  By  grace  are  ye 


The  New  Creation  Predestinated.  179 


saved,"  and  similar  Scriptiires,  impress  npon  us  that 
there  was  no  obligation  on  the  part  of  the  Almighty 
to  recover  any  of  Adam's  race  from  the  death  sentence, 
nor  to  give  to  any  the  opportimity  of  life  eternal  through 
a  redemption ;  much  more  there  was  no  obligation  on  God's 
part  to  any  of  his  creatiires  in  respect  to  the  high  calling 
— to  membership  in  the  New  Creation.  It  is  aU  of  divine 
favor — "grace  for  grace,"  or  favor  added  to  favor; — and 
whoever  does  not  get  this  thought  clearly  ia  mind  will 
never  properly  appreciate  what  is  now  taking  place. 

The  Apostle  Peter  assures  us  that  we,  as  a  class,  were 
"  elect  according  to  the  foreknowledge  of  God  the  Father." 
He  does  not  stop  with  this  declaration,  however,  but 
proceeds  to  say, "  through  sanctificationof  the  spirit  unto 
obedience  and  sprinkling  of  the  blood  of  Jesus  Christ.'* 
(i  Pet.  1:2.)  This  signifies  that  God  foreknew  the  New 
Creation  as  a  class ; — that  he  foreknew  his  intention  to 
justify  them  by  faith,  through  the  blood  of  Christ ; — that 
he  foreknew  that  enough  such  to  complete  this  class 
would  be  obedient,  and  attain  to  sanctification  through 
the  truth.  Nothing  in  any  Scripture  implies  a  divine 
foreknowledge  of  the  individuals  composing  the  elecli 
class,  except  in  respect  to  the  Head  of  the  Church.  We 
are  told  that  God  foreknew  Jesus  as  his  elect  one.  We 
are  not  to  be  tmderstood  as  limiting  the  Lord's  ability  to 
identify  the  individuals  who  would  compose  the  elect 
class,  but  merely  that,  whatever  his  power  in  this  direc- 
tion, he  has  not  declared  himself  as  intending  to  exercise 
such  power.  He  ordained  that  Christ  sho\ald  be  the 
world's  Redeemer,  and  that  his  reward  should  be  exalta- 
tion as  the  first  member — Head,  Lord,  Chief  of  the  New 
Creation.  He  ordained  also  that  a  certain  specific  num- 
ber should  be  chosen  from  amongst  men  to  be  his  joint- 
heirs  in  the  Kingdom — participants  with  him  of  the 
New  Creation.  We  have  every  reason  to  believe  that 
the  definite,  fixed  number  of  the  elect  is  that  several 
times  stated  in  Revelation  (7:4;  14:1);  namely, 
144,000  "redeemed  from  amongst  men." 

The  election  or  foreordination  from  before  the  founda- 
tion of  the  world,  that  there  should  be  such  a  company 


l8o  The  New  Creation  Predestinated. 


selected,  we  apprehend  to  be  after  the  same  manner  as 
the  foreordination  of  a  certain  troop  of  soldiers  in  the 
British  army  known  as  "The  King's  Own,"  and  com- 
posed of  men  of  large  statvire  and  special  development, 
the  various  particiilars  of  height,  weight,  etc.,  being 
determined  in  advance,  and  the  number  constituting  the 
troop  definitely  fixed,  before  the  present  members  of  it 
•were  bom.  As  the  royal  decree  ordained  these  physical 
requirements  and  the  number  which  should  constitute 
that  troop,  so  the  royal  decree  of  the  Creator  fixed  and 
limited  the  ntmiber  who  should  constitute  the  New 
Creation  of  God,  and  defined  not  their  physical  measure- 
ments, but  their  moral  qualities  and  heart  measurements. 
As  it  was  not  necessary  to  foreordain  the  names  of  those 
who  shoxild  constitute  "The  King's  Own,"  neither  is  it 
necessary  that  our  Creator  should  foreordain  the  names 
or  the  individuals  acceptable  to  him  as  New  Creatures  in 
Christ,  under  the  measurements  and  limitations  which 
he  sets  forth. 

This  is  particularly  drawn  to  our  attention  in  a  pas- 
sage of  Scripture  which  is  generally  remembered  and 
quoted  only  in  part, — "Whom  he  did  foreknow,  he  also 
did  predestinate."  The  Lord's  people  should  not  be 
content  to  thus  take  a  portion  of  the  divine  Word  and 
separate  it  from  its  close  context.  When  we  read  the 
remainder  of  the  passage  as  it  is  written  the  whole  matter 
is  clear  before  our  minds: — "Whom  he  did  foreknow,  he 
also  did  predestinate  to  he  conformed  to  tJie  image  of  his 
Son  [that  is,  to  be  copies  of  his  Son],  that  he  might  be  the 
first-bom  among  many  brethren." — Rom.  8:  29. 

Such  a  predestination  is  different  indeed  from  the  one 
generally  imderstood  by  those  who  have  championed  the 
doctrine  of  election  in  the  past.  According  to  theii 
conception  and  teaching  the  passage  should  read, — 
^^Tiom  he  did  foreknow,  them  he  also  did  predestinate 
to  escape  eternal  torment  and  experience  eternal 
blessings  in  glory.  How  different  such  a  view  from  the 
reasonable  and  proper  one  presented  in  the  language  of 
Scripture!  God  predestinated  that  his  Only  Begotten 
One  should  be  the  Head  of  this  New  Creation,  and  he 


The  New  Creation  Predestinated.  i8i 

determined  long  before  he  called  any  of  us  that  none 
should  be  members  of  the  New  Creation  except  as  they 
should  become  copies  of  his  Son.  How  beautiftd,  how 
reasonable  is  the  Scriptural  doctrine  of  election!  Who 
could  question  the  Wisdom,  the  Justice  or  the  Love  of 
such  an  election,  with  such  limitations  as  to  character- 
likeness  to  Jesus,  and  for  such  a  great  work  as  God  hath 
designed? — to  be  joint-heirs  with  Christ  in  the  blessing 
of  all  the  families  of  the  earth. 

"called  ones  according  to  his  purpose." 

—Rom.  8 : 28-30.— 

In  considering  this  topic  we  cannot  do  better  than 
follow  carefully  the  Apostle's  words  and  logical  reason- 
ings. In  the  preceding  verses  (22,  23)  what  is  God's 
purpose  in  calling  the  New  Creation — that  they  are 
called  to  receive  a  great  blessing,  and  also  to  minister  a 
blessing  to  others;  namely,  the  groaning  creation,  who 
are  travailing  in  pain  together,  waiting  for  the  manifes- 
tation of  these  elect  sons  of  God  of  the  New  Creation. 
(Vs.  21,  22.)  The  Apostle  then  proceeds  to  show  that 
everything  is  working  favorably  to  this  class  which  God 
is  calling  to  the  New  Creation;  that  this  is  the  meaning 
of  present  disappointments,  trials,  vexations,  opposi- 
tions of  tlie  world,  the  flesh  and  the  Adversary — that 
these  experiences  are  designed  to  work  in  us  the  peace- 
able fruits  of  righteousness,  and  thus  work  out  for  us  the 
"far  more  exceeding  and  eternal  weight  of  glory"  to 
which  we  have  been  called,  and  to  which  we  properly 
aspire.  The  Apostle  traces  with  us  the  Lord's  provi- 
dences in  connection  with  these  called  ones  for  whom  all 
things  are  working  favorably.  We  are  not  to  think  of 
ovur  call  except  as  in  connection  with,  and  under,  our 
Elder  Brother.  None  could  precede  him,  for  only  by 
noting  and  following  in  his  footsteps  can  we  hope  to 
become  sharers  of  his  glory.  God's  predestination  that 
these  brethren  of  Christ  must  all  be  copies  of  their  Elder 
Brother,  if  they  would  be  sharers  in  the  New  Creation, 
would  leave  us  hopeless  as  respects  any  member  of  the 
human  family  attaining  to  that  glory,  did  not  our  ^^ord 


1 83  The  New  Creation  Predestinated. 


elsewhere  show  us  most  distinctly  his  provision  for  us 
through  the  redemption  which  is  in  Christ  Jesus  our 
Lord ;  that  the  weaknesses  of  the  fiesh,  which  we  inherit 
and  cannot  fully  control,  are  aU  covered  by  the  merit  of 
the  Redeemer's  sacrifice;  so  that  the  Lord  can  excuse 
us  from  being  absolute  copies  of  his  Son  in  the  flesh,  and 
can  accept  us  according  to  his  predestination,  if  he  finds 
us  to  be  such  copies  in  heart,  in  intention,  in  will; — 
attesting  ovir  wills  by  such  control  of  the  flesh  as  may  be 
possible  to  us,  our  Lord  Jesus,  by  his  "grace  sufficient," 
covering  our  xmintentional  blemishes. 

Continuing  a  description  of  this  class  of  called  ones 
thus  predestinated,  the  Apostle  says,  "Moreover,  whom 
he  did  predestinate,  them  he  also  called;  and  whom  he 
called,  them  he  also  justified;  and  whom  he  justified, 
them  he  also  glorified. "  This  passage  is  usually  misim- 
derstood,  because  readers  generally  get  the  impression 
that  the  Apostle  is  here  tracing  Christian  experiences 
as  is  usual, — as  we  have  just  traced  them  in  the  preced- 
ing chapter ,•- — where  we  considered  how  Christ  is  made 
tmto  us  wisdom,  justification,  sanctification,  and  deliv- 
erance ;  but  the  Apostle  is  here  taking  an  opposite  view, 
and  begins  at  the  other  end.  He  here  views  the  Church 
as  finally  completed  as  God's  elect  under  Christ  its 
Head, — the  Church,  the  "very  elect,"  in  glory.  He 
traces  backward  the  development  of  the  Church,  the 
New  Creation.  He  shows  that  none  will  reach  the 
grand  position  of  the  glorious  elect  of  God  except  those 
called  to  it  by  God's  grace ;  and  that  all  called  must  pre- 
viously have  been  justified;  because  God  calls,  or  invites 
none  but  believers  to  run  in  the  race  for  this  great  prize. 
And  these  justified  ones  must  previously,  before  their 
justification,  have  been  honored  [not  "glorified"  as  in 
the  common  version] — honored  by  God  in  having  sent 
to  them  a  knowledge  of  himself  and  of  his  dear  Son, — 
the  Way,  the  Truth  and  the  Life. 

It  is  more  of  an  honor  than  many  have  supposed ,  even 
to  hear  of  the  grace  of  God  in  the  present  time.  As 
salvation  is  a  gift  of  God  to  be  thrown  open  to  the  world 
during  the  Millennial  Age,  it  is  a  special  honor  to  have  a 


The  New  Creation  Predestinated  183 

knowledge  of  the  Lord's  grace,  and  an  opportunity  of 
reconciliation  with  him  in  the  present  time,  in  advance 
of  the  world;  for  having  been  thus  honored,  and  having 
thus  the  knowledge  necessary  to  our  justification 
through  faith,  that  becomes  the  second  step,  as  we  have 
seen,  leading  on  to  sanctification  in  harmony  with  the 
call,  and  this  again  leading  on  through  faithfulness  to 
"the  glory  to  be  revealed  in  us,"  constituting  us  mem- 
bers of  the  "very  elect"  New  Creation. 

"if  god  be  for  us." 

Continuing  to  follow  the  Apostle  further  in  his  con- 
sideration of  this  election,  paraphrasing  his  language 
thus: — Do  we  not  see,  brethren,  that  God  has  a  great 
and  wonderful  plan  which  he  is  carrying  forward?  Do 
we  not  see  that,  having  determined  on  the  selection  of  a 
certain  class  for  co-operation  in  this  plan,  he  is  favoring 
us  in  that  he  has  revealed  to  us  the  terms  and  conditions, 
— justifying  and  calling  us  with  this  heavenly  calling? 
This  means  that  God  is  for  us — that  he  wishes  us  to  be 
of  this  elect  class;  that  he  has  made  every  arrangement 
necessary  whereby  we  may  attain  a  position  in  it.  Do 
we  sometimes  feel  that,  although  the  Lord  is  for  us, 
Satan  and  sin  and  otu*  own  weaknesses  through  heredity 
are  all  against  us,  seeking  to  ensnare  and  stumble  us? 
Let  us  reflect  that,  the  Almighty  God  being  on  our  side, 
none  of  these  oppositions  need  cause  us  fear  or  trepida- 
tion, for  he  is  abundantly  able  to  carry  us  through 
them  all.  Let  us  look  back  and  note  his  favor  toward 
us  while  we  were  yet  sinners,  in  providing  the  redemption 
that  is  in  Christ  Jesus.  Let  us  reflect  that  if  he  would 
do  all  this  for  us  as  sinners  he  would  do  much  more  for 
us  now  we  have  become  his  children — ^now  that  we  have 
heard  his  voice,  that  we  have  accepted  his  Son,  that  we 
are  trusting  in  him  and  have  been  justified  through  his 
merit — now  that  we  have  heard  the  call  to  the  divine  na- 
ture and  have  made  consecration,  laying  our  little  all 
upon  the  altar; — surely,  much  more  would  God  favor  us 
and  do  for  us  now,  although  we  cannot  think  how  he 
could  do  more  thao  was  represented  in  the  gift  of  his  Son. 


184  The  New  Creation  Predestinated. 


We  may  be  stire  that  he  who  changes  not  still  loves  us, 
is  still  for  us,  and  will  use  his  power  to  cause  all  things  to 
operate  for  our  highest  spiritual  welfare  and  for  our 
ultimate  attainment  of  a  place  in  the  New  Creation,  if 
we  abide  in  him  in  faith,  in  love  and  in  heart-obedience — 
however  weak  and  imperfect  may  be  otir  best  efforts  at 
controlling  the  flesh.  Let  us  be  assured  that  in  giving 
us  his  Son  and  in  thus  opening  the  way  for  us  to  attain  to 
his  call  to  the  New  Creation,  the  Lord  has  made  pro- 
vision in  Christ  for  every  necessity  of  ours  which  could 
possibly  arise.    In  him  he  has  freely  given  us  all  things. 

Does  any  one  suggest  that  perhaps  the  Law  would 
condemn  us  in  spite  of  God?  Let  us  reflect  that  it  is 
God  who  condemned  us  under  his  Law ;  and  that  it  is 
the  same  God  himself,  who  as  the  great  Judge  con- 
demned us,  who  now  has  pronoimced  otir  justification, 
— who  has  pronoimced  us  "Justified  freely  from  all 
things  from  which  the  Law  could  not  justify  us" — 
through  his  grace,  through  Christ  Jesus  our  Lord.  In 
the  face  of  this  fact  "who  could  lay  anything  to  the 
charge  of  God's  elect" — whom  he  has  thus  favored? 
Who  could  condemn  us  on  account  of  vmintentional 
weaknesses  or  frailties?  We  would  answer  such:  It  is 
Christ  who  died ;  yea,  who  has  risen  again  and  is  ascended 
on  high  as  our  representative,  and  who  has  applied  on 
our  behalf  a  sufficiency  of  his  own  merit  to  cover  all  of 
ova  blemishes. — Rom.  8:  34. 

Is  it  still  urged  that  something  may  intervene  to 
separate  us  from  God's  love  or  from  Christ  and  his  love 
and  mercy;  and  that  thus  we  may  be  left  to  ourselves 
and  make  shipwreck  of  our  faith  and  future  as  respects 
the  New  Creation?  We  reply:  On  the  contrary,  Christ 
had  great  love  for  us,  else  he  would  not  have  redeemed 
us.  His  every  dealing  has  been  loving  and  we  should  not 
allow  anything  to  separate  us  from  that  love.  If  tribu- 
lations come,  we  should  permit  them  only  to  drive  us 
nearer  the  Lord  as  the  one  who  alone  can  succor  tis.  If 
distress  or  persecution  or  famine  or  destitution  or  any 
peril  should  come  upon  us, — should  we  on  account  of 
fear  of  these  cease  our  love  for  the  Lord,  renoxmce  his 


The  New  Creation  Predestinated.  185 


name  and  his  cause  and  follow  no  longer  in  his  footsteps, 
choosing  rather  some  easier  course  in  life?  Nay,  it  is 
by  these  very  experiences  that  we  are  to  be  developed 
as  conquerors.  How  could  we  be  marked  as  victors  if 
there  were  nothing  to  overcome, — if  the  whole  way  were 
smooth  and  without  an  unfavorable  grade?  We  have 
been  made  recipients  of  God's  mercies  and  blessings ;  and 
now  he  tests  us,  to  see  to  what  extent  we  are  worthy  to 
abide  in  his  love  and  in  his  favors.  He  is  willing  that  we 
should  abide  in  them,  and  has  made  every  necessary 
provision,  and  yet  he  will  not  coerce  our  wills.  I  am 
persuaded,  I  have  confidence,  that  we  are  determined  to 
permit  nothing  to  separate  us  from  the  love  of  God 
manifested  in  Christ — neither  fear  of  death  nor  love  of 
Kfe ;  and  that  none  of  God's  other  creatures  will  intercept 
or  turn  aside  God's  favor  from  us; — neither  angels  nor 
principalities  nor  powers  at  present  created  or  ever  to  be 
created.  In  all  these  things  we  are  more  than  victors 
merely — we  are  adopted  as  sons  of  God  on  the  divine 
plane,  through  him  who  loved  us. 

"making  our  calling  and  election  sure." 

—a  PET.  i:  10,  II— 

"Brethren,  give  diligence  to  make  your  calling  and  election 
sure:  jar  if  ye  do  these  thtngs,  ye  shall  never  fall:  [the  things 
previously  specified,  namely,  giving  diligence,  adding  to  your 
jatth  virtue  and  knowledge,  temperance,  patience,  godliness, 
brotherly  kindness,  love,  which  things  being  in  us  and  abounding, 
we  shall  be  neither  barren  —  idle — not  unfruitful!]  for  so  an 
entrance  shall  be  administered  unto  you  abundantly  tnto  the 
everlasting  Kingdom  of  our  Lord  and  Savior  Jesus  Christ." 

In  this  election  we  see  that  the  important  steps  belong 
to  God;  namely,  (i)  The  predetermination  to  have  such 
a  New  Creation;  (2)  The  invitation  to  some  to  develop 
the  necessary  character;  (3)  The  arrangement  of  matters 
so  that  the  invited  ones  might  be  able  to  attain  an  accept- 
able condition  in  conformity  to  the  call. 

On  the  other  hand,  important  steps  must  be  taken  by 
those  who  become  the  elect:  (i)  It  is  for  the  called  ones, 
for  whom  all  these  preparations  and  arrangements  have 
been  made,  to  accept  the  call, — making  a  full  consecra- 
tion.   (2)  They  must  become  so  imbued  with  the  spirit 


1 86  The  New  Creation  Preaestinated. 


of  their  calling  and  so  appreciative  of  their  blessings  that 
they  wUl  with  zeal  conform  to  the  conditions  and  limita- 
tions attaching  thereto. 

We  have  already  seen  that  these  conditions  and  limita- 
tions are,  briefly,  heart-Ukeness  to  God's  dear  Son;  but, 
analyzing  this  likeness  more  particularly,  we  find  it  to 
mean,  as  the  Apostle  Peter  here  points  out,  that  we 
should  have  the  fniits  of  the  spirit  of  holiness.  God  is 
holy,  and  the  elect  are  to  have  his  spirit,  his  disposition 
of  love  for  righteousness  and  opposition  to  iniquity. 
The  Apostle  in  the  above  Scripture  shows  up  the  various 
elements  of  this  holy  spirit  of  God,  and  points  out  the 
fact  that  we  do  not  attain  to  his  perfect  likeness  (the 
perfection  of  love)  at  the  beginning  of  out  cotirse;  but, 
rather,  that  it  is  the  mark  or  standard  which  indicates 
the  end  of  the  coiu-se.  Love  as  a  general  expression 
covers  all  these  elements  of  character  which  are  really 
parts  of  love.  Meekness,  gentleness,  brotherly  kindness 
godliness,  are  all  elements  of  love. 

Some  one  has  suggested  that  these  fruits  of  the  spirit 
of  God  might  be  defined  as  below,  and  we  heartily  agree* 

(1)  Joy. — Love  extaltant. 

(2)  Peace. — Love  in  repose. 

(3)  Long  suffering. — Love  endiuing. 

(4)  Gentleness. — Love  in  society. 

(5)  Goodness. — Love  in  action. 

(6)  Faith. — Love  on  the  battle-field  of  life. 

(7)  Meekness. — Love  in  resignation. 

(8)  Temperance  (moderation). — Love  in  training. 
When  we  started  in  the  race-course,  resolved  to  do  so 

because  God  had  justified  us  by  his  grace  and  had  in- 
vited us  to  run  in  this  race  for  the  prize  of  the  high  calling 
of  the  New  Creation,  we  said,  first  of  all: — ^We  will  lay 
aside  the  weights  and  hindrances  of  earthly  ambitions 
by  consecrating  our  wills  to  the  Lord  and  resolving  that 
this  one  thing  we  will  do;  namely,  we  will  seek  for,  and 
by  the  Lord's  grace  attain,  the  blessings  to  which  he  has 
called  us.  At  the  same  time  we  concluded  that  we 
would  put  away,  so  far  as  we  might  be  able,  our  easily 
besetting  sins — whatever  they  might  be — whether  ours 


The  New  Creation  Fredesttnated,  187 


were  the  same  as  others  m  the  race-cottrse  or  not;  and 
that  we  would  run  faithfully  in  this  race  for  the  great 
prize. 

The  entering  of  the  race-course  corresponds  to  ovir 
consecration.  That  was  the  start.  We  consecrated  our- 
selves to  the  Lord, — to  be  controlled  by  his  spirit  of  love ; 
yet  we  realized  that  by  reason  of  the  fall  we  sadly  lacked 
in  those  elements  of  character  which  the  Father  would 
approve.  We  run,  however,  and  persevere  in  the 
attainment  of  this  character-likeness  of  his  Son^ — which  is 
his  will  respecting  us,  and  the  condition  of  our  fellow- 
ship with  him.  In  this  respect  we  differ  from  our  Lord, 
for  he  being  perfect  could  not  attain  one  step  or  degree 
after  another  in  the  development  of  love.  He  was  filled 
with  the  spirit  from  the  beginning — he  was  at  the  mark 
from  the  beginning;  his  testing  was  to  determine  whether 
or  not  he  would  stand  faithful  at  that  mark  of  perfect 
love  to  God,  and  to  his  people,  and  to  his  enemies.  We, 
however,  need  to  run,  to  strive,  to  attain  unto  that  mark. 

We  might  divide  the  race-cotirse  into  four  quarters, 
and  say  that  in  the  first  quarter  we  recognize  love  as  a 
divine  requirement  and  seek  to  have  it,  though  able  to 
apprehend  it  only  from  the  standpoint  of  duty.  We 
feel  a  duty-love  toward  God  because,  as  our  Creator,  he 
has  a  right  to  demand  our  obedience,  our  love,  oxir 
devotion;  a  duty  love  toward  our  Lord  Jesus,  also, 
because  he  loved  us  and  we  ought,  in  justice,  to  love  him 
in  return;  and  a  duty  love  toward  our  fellows,  because 
we  realize  that  this  is  the  will  of  God. 

The  second  quarter  of  the  race-cotirse  brings  us  a  little 
further  along,  a  little  nearer  to  the  "mark,"  so  that  those 
things  which  we  at  first  sought  to  do  from  a  duty-love, 
we  gradually  considered  in  an  appreciative  manner  and 
not  merely  as  a  duty.  We  thenceforth  saw  that  the 
things  which  God  commands  us  as  right  and  duty,  are 
good  things;  that  the  noblest  principles  of  which  we  have 
any  conception  are  identified  with  the  Justice,  Love 
and  Wisdom  which  the  Lord  commands  and  sets  before 
us,  and  which  from  that  time  we  began  to  appreciate. 
We  began  to  love  God  not  merely  because  Jt  was  ou*" 


iS8  The  New  Creation  Predestinated. 


duty  toward  our  Creator,  but  additionally  and  especially 
because'  we  saw  him  possessed  of  those  grand  elements 
of  character  enjoined  upon  us, — the  personification  of 
every  grace  and  goodness.  Those  who  attain  to  this 
two-quarter  mark  love  the  Lord  not  merely  because  he 
first  loved  us,  and  because  it  is  our  duty  to  love  him  in 
return,  but  because  now  the  eyes  of  our  understanding 
have  been  opened  wide  enough  to  pennit  us  to  see  some- 
thing of  the  glorious  majesty  of  his  character,  some- 
thing of  the  lengths  and  breadths  and  heights  and  depths 
of  the  Justice,  Wisdom,  Love  and  Power  of  our  Creator. 

The  third-quarter  mark  on  this  race-covtrse  we  will 
call — ^love  for  the  brethren.  From  the  first  we  recog- 
nized a  duty-love  toward  the  brethren  even  as  toward 
the  Father,  only  in  a  less  degree,  because  the  brethren 
had  done  less  for  us ;  and  we  recognized  them  chiefly 
because  such  was  the  Father's  will.  But  as  we  got  to 
see  the  principles  of  righteousness,  and  to  appreciate  the 
Father,  and  to  see  that  the  Father  himself  loveth  us, 
notwithstanding  our  tmintentional  blemishes,  our  hearts 
began  to  broaden  and  deepen  toward  the  brethren;  and 
more  and  more  we  became  able  to  overlook  their  unwil- 
ling imperfections  and  blemishes  and  mistakes,  when 
we  could  see  in  them  evidences  of  heart-desire  to  walk 
in  the  footsteps  of  Jesus  and  in  accord  with  the  princi- 
ples of  the  divine  character.  Love  for  the  brethren 
became  distinctly  marked  in  our  experiences.  Alas! 
evidently  a  good  many  of  the  Lord's  dear  people  have 
not  yet  reached  this  third-quarter  mark  on  the  race- 
coim;e  toward  the  prize  of  our  high  calling.  There  is 
much  need  of  developing  the  brotherly  kindness,  the 
long  sviffering,  the  patience,  which  the  Scriptures  incul- 
cate,— and  which  are  necessarily  tried  and  tested  more 
in  our  connection  with  the  brethren  than  in  our  connec- 
tion with  the  Father  and  our  Lord.  We  can  see  the 
perfection  of  the  Father  and  the  Son,  and  that  they  have 
no  imperfections;  we  can  realize  their  magnanimity 
toward  us  and  our  own  shortcomings  toward  them:  but 
when  we  look  toward  the  brethren  we  see  in  one  this 
weakness,  and  in  another  that  weakness;  and  the 


The  New  Creation  Predestinated.  189 


temptation  is,  alas,  too  common  to  say  to  a  brother: 
•■Let  me  pick  out  the  mote  from  thine  eye,"  — instead 
of  realizing  that  such  a  picking  and  nagging  and  fault- 
finding disposition  toward  the  brethren  is  an  evidence 
that  we  still  have  a  large  beam  of  impatience  and  love 
lessness  of  our  own  to  contend  with.  As  we  near  this 
third-quarter  mark,  we  gradually  get  the  beam  out  of 
our  own  eyes, — ^we  get  to  see  our  own  blemishes,  and  to 
appreciate  more  and  more  the  riches  of  our  Lord's  grace 
toward  us;  and  the  influence  of  this  upon  our  hearts  is 
to  produce  in  us  a  greater  degree  of  the  spirit  of  meek- 
ness, patience,  and  gentleness  toward  all; — and  this 
again  enables  us  to  overlook  or  cover  a  multitude  of 
sins,  a  multitude  of  imperfections  in  the  brethren,  so  long 
as  we  realize  that  they  are  surely  brethren — so  long  as 
they  are  trusting  in  the  precious  blood,  and  seeking  to 
run  this  same  race-cotu-se  for  this  same  prize. 

The  fourth  or  final  quarter-mark  of  our  race  is  Perfect 
-  Love — toward  God,  toward  our  brethren,  toward  all 
men, — and  is  the  one  we  are  all  to  seek  earnestly  to 
attain  to,  and  that  as  quickly  as  possible.  We  are  not 
to  dally  at  the  quarter  marks,  but  to  run.  on  patiently, 
perseveringly,  energetically.  There  is  a  sense  in  which 
we  are  to  "love  not  the  world, neither  the  things  of  the 
world";  but  there  is  a  sense  in  which  we  are  to  love  and 
to  "do  good  unto  all  men  as  we  have  opportunity, 
especially  imto  them  who  are  of  the  household  of  faith"; 
(Gal.  6:  10) — a  love  which  includes  even  our  enemies. 
This  love  does  not  annul  or  diminish  our  love  for  the 
Father  and  the  principles  of  his  character,  and  our  love 
for  the  brethren,  but  it  intensifies  these;  and  in  that 
intensification  it  enables  us  to  include  in  the  love  of 
benevolence  and  sj^'mpathy  all  of  the  poor  groaning 
creation,  travailing  in  pain  and  waiting  for  the  manifes- 
tation of  the  sons  of  God.  "Love  your  enemies,  do 
good  to  them  that  persecute  you  and  hate  you,"  is  the 
Master's  command;  and  not  tmtil  we  have  attained  to 
this  degree  of  love — ^love  even  for  enemies — are  we  to 
think  for  a  moment  that  we  have  reached  the  mark 
which  the  Lord  has  set  for  us  as  his  followers.    Not  \intil 


190  The  New  Creation  Predestinatea. 


we  have  reached  this  position  are  we  copies  of  God's 
dear  Son. 

We  must  reach  this  climax  of  love  before  we  can  be 
coimted  worthy  of  a  place  in  the  New  Creation,  and  we 
are  not  to  expect  that  each  one  of  the  Lord's  followers 
will  reach  this  mark  jtist  at  the  moment  of  expiring  in 
death.  Quite  the  contrary.  "We  are  to  expect  to  reach 
it  as  early  as  possible  in  our  Christian  experience,  and 
then  to  remember  the  words  of  the  Apostle,  "Having 
done  all — Stand!"  (Eph.  6:  13.)  We  require  testings 
in  love  after  we  have  reached  the  mark;  and  our  exer- 
cises while  at  the  mark — striving  to  maintain  in  otir  lives 
that  mark,  or  standard — will  be  very  strengthening  to 
our  characters.  In  this,  especially,  our  experiences  will 
correspond  to  those  of  our  Lord;  for  while  he  did  not 
need  to  run  to  attain  the  mark,  he  did  need  to  fight  a 
good  fight  of  faith  at  the  mark, — not  to  be  turned  from 
it,  not  to  be  overcome  by  the  various  besetments  of  the 
world  and  the  Adversary.  "I  press  down  upon  the 
mark,"  says  the  Apostle;  and  so  must  each  of  us  hold 
fast  that  m.ark  after  we  do  attain  it,  and  see  to  it  that 
in  all  the  testings  which  the  Lord  permits  to  come  upon 
us  we  shall  be  accounted  of  him  as  overcomers ; — not  in 
our  own  strength,  but  in  the  strength  of  our  Redeemer's 
assistance. 

Besetments  will  come  against  uS  to  tvim  us  from  the 
perfect  love  toward  the  Father,  to  induce  us  to  consent 
to  render  less  than  the  ftdl  homage  and  obedience  due 
to  him.  Temptations  wiU  come  to  us  in  respect  to 
the  brethren  also,  to  suggest  that  we  do  not  permit  love 
for  the  brethren  to  cover  a  multitude  of  faults; — sug- 
gestions that  we  become  provoked  with  those  whom 
we  have  learned  to  love  and  appreciate,  and  with 
whose  weaknesses  we  have  learned  to  sympathize. 
Besetments  will  come  against  us  in  respect  to  our 
enemies,  after  we  have  learned  to  love  them, — suggest- 
ing to  us  that  there  are  exceptional  cases  and  that  our 
magnanimity  toward  them  should  have  its  limitations. 
Blessed  are  we  if  in  these  temptations  we  hold  fast,  bear- 
ing down  upon  the  mark,  striving  to  retain  that  position 


The  New  Creation  Predestinated.  19 1 


which  we  have  already  attained, — fighting  the  good 
fight  of  faith; — holding  firmly  to  the  eternal  life  which 
is  counted  ours  through  Jesus. 

"knowing  your  election  of  god." 

"Knowing,  brethren  beloved,  your  election  of  God.  For  our 
Gospel  came  twt  unto  you  in  word  only,  but  also  in  power  and 
in  the  holy  Spirit  and  in  much  assurance." — /  Thess.  i:  4,  5. 

Elsewhere  we  have  pointed  out  what  constitutes  the 
signs,  the  evidences  that  we  are  the  children  of  God; 
namely,  our  begetting  of  the  holy  Spirit,  our  sealing,  oixr 
quickening.*  "We  will  not  repeat  here,  but  merely  in  a 
general  way  call  attention  to  the  fact  that  whoever  par- 
ticipates in  this  election  has  various  evidences  by  which 
it  may  be  discerned  not  by  himself  only,  but  ere  long  be 
discernible  by  "the  brethren"  with  whom  he  comes  in 
contact.  There  is  a  power,  as  well  as  a  message,  in  this 
election.  This  election  message ,  or  call ,  or  "  word , "  is  not 
only  Gospel  or  good  tidings  to  the  elect  class,  but  it  js 
more  than  this  to  them:  it  is  the  power  of  God  workin  g 
in  them  to  will  and  to  do  his  good  pleasure.  It  brings 
to  the  elect  the  holy  Spirit  and  much  assurance,  and 
they,  in  turn,  are  ready  at  any  cost  to  sovmd  out  the 
Word  of  the  Lord. 

To  the  Colossians  the  Apostle  writes  (3:  12-14) 
respecting  this  elect  class  of  the  New  Creation,  saying, 
that  such  should  put  off  the  old  estimate  of  things  and 
put  on  a  new  one  which  would  recognize  the  members  of 
the  elect,  not  according  to  nationality  nor  according  to 
denomination,  but  recognize  all  in  Christ,  and  them  only, 
as  being  the  elect  New  Creation.  He  says,  "Put  on 
therefore  as  the  elect  of  God,  holy  and  beloved,  bowels 
of  mercy,  kindness,  htunbleness  of  mind,  meekness,  long 
suffering,  forgiving  one  another  if  any  man  hath  a  matter 
against  any:  as  Christ  has  forgiven  you,  so  also  do  ye,  and 
above  all  this  [attainment]  place  love  which  is  the  bond 
of  perfectness." 

Our  Lord,  speaking  of  the  elect  Chtu-ch  as  a  whole, 
intimates  that  various  trials  and  testings  must  come  to 


*Vol.  v.,  Chap.  ix. 


192  The  New  Creation  Predestinated. 


them,  and  seems  to  imply  that  these  will  be  intensified 
toward  the  close  of  this  Gospel  Age,  and  that  they  will 
be  permitted  to  such  an  extent  that  they  will  deceive  all 
except  the  "very  elect." — Matt.  24:  24.* 

There  is  an  encouragement  in  this:  it  implies  not  that 
the  "very  elect"  wUl  have  superior  mental  ability  by 
which  they  will  be  able  to  discern  the  various  subtleties 
of  the  Adversary  in  this  evil  day ;  nor  does  it  imply  that 
they  win  have  attained  perfection  in  their  control  of  their 
earthen  vessels  so  that  they  cannot  err;  but,  rather,  it 
means  that  to  those  who  abide  in  Christ,  grace  sufficient, 
wisdom  sufficient,  aid  sufficient  will  be  granted  for  their 
time  of  need.  What  consolation  is  in  this  for  all  who 
have  fled  for  refuge  to  the  hope  set  before  us  in  the 
gospel!  What  a  confidence  it  gives  us  to  feel  that  ovtr 
anchorage  is  within  the  veil — in  Christ!  Such  predesti- 
nation is  strengthening,  consoling,  as  the  Apostle  de- 
clared, "  He  hath  chosen  us  in  him  before  the  foundation 
of  the  world,  that  we  should  be  [ultimately]  holy  and 
without  blame  before  him  in  love:  having  predestinated 
us  unto  the  adoption  of  children  by  Jestis  Christ  to 
himself,  according  to  the  good  pleastire  of  his  will  .  .  . 
that  in  the  dispensation  of  the  ftdness  of  times  he  might 
gather  together  in  one  all  things  in  Christ,  both  which 
are  in  heaven,  and  which  are  on  earth;  even  in  him:  in 
whom  also  we  have  obtained  an  inheritance,  being  pre- 
destinated according  to  the  purpose  of  him  who  worketh 
all  things  after  the  counsel  of  his  own  will;  that  we  [the 
New  Creation]  should  be  to  the  praise  of  his  glory,  who 
first  trusted  in  Christ." — Eph.  i:  4-1 1. 

"through  much  tribulation  shall  ye  enter  the 

KINGDOM." 

The  necessity  for  efforts  and  overcoming  in  the  char- 
acter-bmlding  which  God  has  attached  to  the  call  of  the 
"very  elect"  New  Creation  is  not  without  its  parallels  in 
nature.    In  illustration  of  this  note  the  following: 

"It  is  told  of  a  man  who  wished  to  add  an  emperor  moth 
to  his  collection  of  insects  that  by  good  fortune  he  obtained 

*See  Vol.  IV.,  Chap.  xii. 


The  New  Creation  Predestinated.  193 


a  cocoon,  and  hung  it  up  in  his  library  all  winter.  In  the 
spring  he  foiind  the  moth  trying  to  emerge.  The  hole  was  so 
small,  and  the  moth  struggled  so  hopelessly,  as  it  seemed, 
against  the  tough  fiber,  that  he  snipped  the  hole  larger  with 
his  scissors.  Well,  the  fine  large  moth  emerged,  but  it  never 
flew.  Some  one  told  him  afterwards  that  the  struggles  were 
necessary  to  force  the  juices  of  the  body  into  the  insect's  great 
wings.  Saving  it  from  the  struggle  was  a  mistaken  kindriess. 
The  effort  was  meant  to  be  the  moth's  salvation.  The 
moral  is  obvious.  The  struggles  that  men  have  to  make  for 
temporal  good  develop  character  as  it  could  not  be  developed 
without  them.  It  is  well,  too,  that  spiritual  enrichment  has 
to  be  striven  for." 

We  have  already  pointed  out*  that  the  Scripttires 
most  explicitly  teach  the  doctrine  of  "free  grace"  which 
•will  be  ushered  in  grandly  as  soon  as  the  elect  shall  have 
been  completed — glorified.  Dtiring  the  Millennium  it 
(the  "  Seed  of  Abraham")  shall  bless  all  the  families  of 
the  earth  with  fullest  opportimities  for  attaining  perfect 
characters,  complete  restitution  and  eternal  life. 

*Vol.  I.,  p.  96. 


FAULTLESS. 

— JVDS  24 — 
Faultless  in  his  glory's  presencel 

All  the  soul  within  me  stirred, 
All  my  heart  reached  up  to  heaven 

At  the  wonder  of  that  word. 

Able  to  present  me  faultless? 

Lord,  forgive  my  doubt,  I  cried; 
Thou  didst  once,  to  loving  doubt,  sho-^v 

Hands  and  feet  and  riven  side. 

01  for  me  build  up  some  ladder, 
Bright  with  golden  rotmd  on  roimd. 

That  my  hope  this  thought  may  compass. 
Reaching  faith's  high  vantage-groundl 

Prajring  thus,  behold,  my  ladder, 

Reaching  unto  perfect  day, 
Grew  from  out  a  simple  story 

Dropped  by  some  one  in  the  way. 

Once  a  queen — so  ran  the  story — 
Seeking  far  for  something  new, 

Fotmd  it  in  a  mill,  where,  strangely. 
Naught  but  rags  repaid  her  view— 


The  New  Creation  Predestinated 


Rags  from  out  the  very  gutters, 

Rags  of  every  shape  and  hue  ; — 
While  the  squalid  children,  picking, 

Seemed  but  rags  from  hair  to  shoe. 

What  then,  rang  her  eager  question. 

Can  you  do  with  things  so  vile  ? 
Mould  them  into  perfect  whiteness, 

Said  the  master  with  a  smile. 

Whiteness?  quoth  the  queen,  half  doubting; 

But  these  reddest,  crimson  dyes — 
Surely  nought  can  ever  whiten 

These  to  fitness  to  your  eyes  ? 

Yes,  he  said,  though  these  are  colors 

Hardest  to  remove  of  all. 
Still  I  have  the  power  to  make  them 

Like  the  snow-flake  in  its  fall. 

Through  my  heart  the  words  so  simple 
Throbbed  with  echo  in  and  out: 

Crimson — scarlet — white  as  snow-flake- 
Can  this  man  ?  and  can  God  not 

Now  upon  a  day  thereafter, 

(Thus  the  tale  went  on  at  will,) 
To  the  queen  there  came  a  present 

From  the  master  at  the  null. 

Fold  on  fold  of  fairest  texture 

Lay  the  paper,  purest  white ; 
On  each  sheet  there  gleamed  the  letteis 

Of  her  name  in  golden  light. 

Precious  lesson,  wrote  the  master. 

Hath  my  mill  thus  given  me. 
Showing  how  our  Christ  can  gather 

Vilest  hearts  from  land  or  sea; 

In  some  heavenly  alembic. 

Snowy  white  from  crimson  bring; 

Stamp  his  name  on  each,  and  bear  them 
To  the  palace  of  the  King. 
*       *       *  * 

O  what  wondrous  visions  wrapped  mel 
Heaven's  gates  seemed  opened  wide. 

Even  I  stood  clear  and  faultless. 
By  my  dear  Redeemer's  side. 

Faultless  in  his  glory's  presence! 

Faultless  in  that  dazzlmg  light! 
Christ's  own  love,  majestic,  tender. 

Made  my  crimson  snowy  whitel 


STUDY  V. 


THE  ORGANIZATION  OF  THE  NEW  CREATION. 

Thb  "Living  Stonbs"  for  the  SpiRtTUAi,  Templb.— The  Momhtai. 

vs.  THB   RBAI.   NBW  CRBATION. — THE   "MYSTERY  OF  GOD "  ANB 

THE  "Mystery  of  iNieniTY." — Great  Antichrist's  Oroaniza* 
TioN. — The  Scriptures  Trustworthy. — Freedom  Permitted  to 
THE  World  and  to  Churchianity.— Order  out  of  Confusion— 
"In  Due  Time."— "The  Ends  of  the  Ages." — The  Vine  op  ths 
Father's  Planting. — "The  Twelve  Apostles  of  the  I,amb."— 
Paul  the  Successor  of  Judas.— Number  of  Apostles  Limited  to 
Twelve.— Thb  Apostolic  Commission.— The  Apostles'  Strong 
Characters.— The  Apostle  Paul  "Not  one  Whit  Behind"  the 
other  Apostles. — The  Inspiration  of  thb  Twelve.  —  Divinb 
Supervision  of  the  Apostles'  Writings.  —  "Upon  this  Rocs 
Will  I  Build  My  Church."  — Harmony  of  the  Gospels.— Keys 
of  Authority. —  Apostolic  Infallibility.  —  Objections  Consid. 
BRED. —  "One  is  Your  Master."— Thb  True  Church  is  "Tea 
Flock  of  God."— Apostles,  Prophets,  Evangelists,  Teachers.— 
The  Lord's  Organization  of  The  New  Creation  Absolutely 
Complete.  —  He  is  also  Its  Suferintendent.  —  Gifts  op  thb 
SPIRIT  Ceased  with  Their  Necessity.  —  Unity  of  the  "Faith 
Oncb  Delivered  to  the  Saints."— Unity  of  Force,  Antichris* 
TiAN.  —  Bishops,  Elders,  Deacons.  —  Trite  Significance  op 
"Prophet."  —  Humility  Essential  to  Eldership.  —  Other 
Necessary  Qualifications.— Deacons,  Ministers,  Servants. — 

Teachers  in  the  Church. — Many  Should  Be  Ablb  to  Teach.  

"Bb  not  Many  op  You  Teachers,  Brethren." — "Ys  Need  not 
That  Any  Man  Teach  You."  —  "Him  That  Is  Taught"  and 
"Him  That  Teacbeth."  —  Woman's  Province  in  the  Chuxch.— 
Women  as  Fellow-Workers. — "Let  Her  bb  Covered," 

AS  the  New  Creation  will  not  reach  its  perfection 
or  completion  until  the  First  Resurrection,  so 
its  organization  will  be  completed  only  then. 
The  temple  figure  illustrates  this:  as  living  stones  we  are 
now  called,  or  invited  to  places  in  the  glorious  temple, 
and,  as  the  Apostle  explains  (i  Pet.  2:  5),  we  come  to 
Jesus,  who,  as  the  Father's  representative,  shapes, 
chisels,  fits  and  polishes  us  for  places  in  the  glorious 
Temple  of  the  future — the  meeting-place  between  God 
and  the  world.    As  in  the  typical  temple  built  by 

19s 


196 


The  Organization. 


Solomon  every  stone  was  thoroughly  fitted  in  the 
quarry  for  its  place  in  the  building,  so  with  us — all  the 
fitting  preparation  is  done  in  the  present  life.  As  in  the 
type  every  shaped  stone  went  into  its  place  without  the 
sound  of  a  hammer,  so  in  the  antit5'^pe — the  living  stones, 
which  now  submit  joyfully  to  the  Lord's  preparation, 
will  be  completely  organized  imder  himself  as  the  cap- 
stone when  united  to  him  beyond  the  veil — without 
confusion,  without  need  of  further  arrangement  or  prepa- 
ration. 

However,  the  Scriptures  recognize  a  oneness  or  rela^ 
tionship  of  these  living  stones  during  the  period  of  their 
preparation.  Indeed,  they  go  a  step  further,  and 
recognize  a  temporary  organization  which  permits  each 
member  of  the  prospective  Kingdom  to  be  a  sharer 
with  the  great  Teacher  and  Master  Builder  in  the 
preparatory  work  of ' '  building  up  one  another  in  the 
most  holy  faith," — assisting  one  another  in  the  shaping 
of  characters  in  accord  with  the  lines  of  the  pattern — 
our  Lord  Jesus.  As  we  proceed  to  a  minute  examination 
of  the  divine  arrangements  for  the  present  time,  it  may 
surprise  many  to  discover  how  much  liberty  the  Lord 
has  left  to  each  individual  member  of  the  New  Creation: 
but  when  we  recognize  the  fact  that  he  is  seeking  willing 
worshipers,  willing  sacrificers,  who  are  prompted  by  love 
for  the  Lord  and  the  principles  of  righteousness  to  lay 
down  their  lives  for  the  brethren's  sake,  and  for  the  sake 
of  being  co-laborers  with  him,  then  it  is  clear  that  the 
Lord's  plan  of  granting  great  liberty  is  the  best  plan — 
the  one  which  most  surely  tests  the  heart-lo5^alty,  most 
fully  develops  character,  and  proves  the  willingness  of 
each  to  follow  with  the  other  the  Law  of  Love,  doing  to 
the  other  as  he  would  the  other  should  do  to  him. 

Such  a  liberty,  or  comparative  freedom,  is  well 
adapted  to  the  Lord's  object  in  the  present  time — 
namely,  the  selection  of  the  little  flock  and  the  perfecting 
of  them  in  character  and  instructing  them  for  the  Royal 
Priesthood  of  the  future, — but  would  be  wholly  out  of 
line  with  and  insufficient  for  the  work  of  converting  the 
world,  which  he  is  generally  supposed  to  be  doing.   It  is 


The  New  Creation. 


197 


because  of  this  wrong  doctrine, — this  supposition  that 
God  has  commissioned  t;he  Church  to  conquer  the  world 
and  to  subdue  all  things  imto  himself  during  the  present 
age, — that  so  many  persons  of  good  judgment  have 
marveled  at  the  simplicity  of  the  organization  of  the 
Church  by  the  Lord  and  the  apostles.  And  seeing  how 
inadequate  such  an  arrangement  would  be  for  the  ccm- 
version  of  the  world,  men  have  undertaken  to  elaborate 
the  organization,  as  seen  in  the  various  ecclesiastical 
institutions  of  Christendom.  Of  these  is  the  Papacy, 
one  of  the  most  subtle  and  powerful  organizations 
imaginable.  The  Methodist  Episcopal  system  is  also 
masterful,  but  on  a  higher  plane;  it  controls  a  different 
class.  It  is  the  thorough  organization  of  these  two 
great  systems  that  has  given  them  their  success  and 
their  power  in  "the  Christian  world."  We  shall  see  as 
we  proceed  that  these  and  all  human  "churches"  are  in 
their  organization  quite  different  from  the  Church  which 
the  Lord  instituted ; — that  their  ways  are  not  his  ways, 
even  as  their  plans  are  not  his  plans ;  for  as  the  heavens 
are  higher  than  the  earth,  so  are  the  Lord's  ways  and 
plans  higher  than  those  of  man.  (Isa.  55  :  8,  9.)  Ere 
long  the  truehearted  will  see  that  they  greatly  erred  in 
leaving  the  simplicity  of  Christ  and  attempting  to  be 
wiser  than  God  in  the  conduct  of  his  work.  Results  will 
show  his  wisdom  and  man's  folly. 

THE  NOMINAL  VS.  THE  REAL  NEW  CREATION. 

As  with  the  typical  people  all  were  Israelites  in  a 
nominal  sen  se ,  but  comparatively  few ' '  I  sraelites  indeed , ' ' 
so  in  the  antitype  we  are  not  to  be  surprised  that  we  find 
a  nominal  Church,  as  well  as  a  real  Church,  a  nominal 
New  Creation  as  well  as  a  real  New  Creation.  Ever 
since  Christianity  became  to  some  extent  poptilar, 
"tares,"  "imitation  wheat,"  have  infested  the  wheat- 
field,  affecting  to  be  genviine  wheat.  However  difficult 
it  may  be  for  man,  who  cannot  read  the  heart,  to  deter- 
mine the  true  from  the  false,  the  wheat  from  the  tares 
the  Lord  assures  us  that  he  knoweth  the  heart,  that — 
"The  Lord  knoweth  them  that  are  his."    He  does  in- 


198 


The  Organization. 


deed  expect  us  to  discriminate  between  the  true  sheep 
and  wolves  in  sheep's  clothin^,  and  between  the  true 
grape-vine  bearing  the  true  fruits  and  the  thorns  and 
thistles  which  might  seek  to  pass  themselves  off  for  mem- 
bers of  the  true  Vine,  and  tells  us  so  to  do.  But,  beyond 
this  general  judgment — a  liberal  examination  of  the  gen- 
eral outward  character,  the  Lord  does  not  permit  his 
people  to  go, — saying,  "Judge  nothing  before  the  time." 
Amongst  those  whom  you  recognize  as  legitimate  branch- 
es in  the  Vine,  do  not  attempt  to  decide  how  long  a  time 
should  be  granted  them  to  bring  forth  the  ripe  fruits. 
We  must  leave  that  to  the  Father,  the  Husbandman 
who  prunes  every  branch,  and  who  will  ultimately  take 
away  every  branch  or  member  that  "beareth  not 
fruit."  We,  therefore,  leave  to  the  Husbandman  the 
pruning  of  the  "Vine," — the  correction  of  every  truly 
consecrated  member  of  the  Chiu-ch  of  Christ — letting  him 
do  the  excommunicating,  recognizing  that  he  did  the 
planting  and  the  watering  also,  and  brought  forward  the 
sprouting  of  every  branch  in  the  true  Vine.  The  spirit 
of  the  Vine  is  to  be  recognized  to  some  extent  in  each 
branch  or  member,  and  each  is  to  be  encouraged  and 
assisted  in  its  growth.  Love  is  to  be  the  law  amongst 
all  these  branches ;  and  only  as  the  divine  Word  is  heard, — 
not  a  whit  beyond  its  authorization, — has  any  branch 
the  right  to  criticize,  rebuke  or  otherwise  prune,  or  do 
aught  against  another  branch.  The  spirit  of  love  is,  on 
the  contrary,  to  prompt  to  mercy,  kindness,  long-suffer- 
ing and  patience  up  to  the  very  limits  allowed  by  the 
great  Husbandman;  which,  as  we  have  already  sug- 
gested, are  broad  and  liberal,  and  designed  to  develop 
character  in  every  branch. 

All  this  is  different  in  human  organizations  in  propor- 
tion as  they  have  ignored  or  abandoned  the  simplicity 
of  the  divine  arrangement.  They  have  made  arbitrary 
rules  respecting  who  may  be  acknowledged  as  members 
or  branches  of  the  Vine,  and  who  may  not  be  admitted 
to  the  full  fellowship ;  they  have  made  financial  exactions 
and  various  rules  and  regulations  which  the  Scriptures 
have  not  made,  and  laid  down  numerous  creeds  and  con- 


The  New  Creation. 


109 


fessions  which  the  Scriptures  have  not  laid  down,  and 
have  prescribed  penalties  for  violations  of  these  which 
the  Scriptures  have  not  imposed,  and  have  made  regu- 
lations for  disfellowshipping,  excommunicating,  etc., 
contrary  to  any  authorization  given  to  the  True  Church, 
the  Body  of  Christ,  the  True  Vine,  the  New  Creation. 

We  have  already  called  attention  to  the  fact  that  the 
Church  of  Christ  is  called  in  the  Scriptures  the  "  Mystery 
of  God,"*  because,  contrary  to  expectation,  the  Church, 
was  to  be  the  Messianic  Body  which,  under  its  Anointed 
Head,  Jesus,  shall  rule  and  bless  the  world.  This  mys- 
tery, or  secret,  now  revealed  to  the  saints,  was  kept 
hidden  from  past  ages  and  dispensations  (Eph.  3:  3-6), 
and  is  the  mystery  of  God  which  shall  be  finished  now 
shortly,  in  the  consummation  of  the  New  Creation,  in 
the  close  of  this  Gospel  age.  We  have  also  drawn 
attention  to  the  fact  that  the  Scriptures  refer  to  Babylon 
as  a  counterfeit  system  (mother  and  daughters — some 
more  and  some  less  corrupt,  some  better  and  some 
poorer  counterfeits),  and  there  designated  the  "Mystery 
of  Iniquity."  We  are  not  to  be  understood  as  meaning 
that  the  fotmders  of  these  counterfeit  systems  purposely 
and  intentionally  organized  them  for  the  purpose  of  mis- 
leading the  people  of  God.  Rather  we  are  to  remember 
that  it  is  Satan  who  in  the  Scriptures  is  credited  with 
having  "deceived  the  whole  world"  on  this  subject; 
putting  evil  for  good  and  good  for  evil;  light  for  dark- 
ness and  darkness  for  light.  Satan  "now  worketh  in 
the  children  of  disobedience"  (Isa.  5:  20;  Eph.  2:  2), 
even  as  he  proffered  his  cooperation  to  our  Lord  Jesus. 
He  delights  to  cooperate  with  all  of  Christ's  followers 
whom  he  can  seduce  from  walking  in  the  footsteps  of 
the  Master.  As  he  tried  to  persuade  our  Lord  that 
there  were  better  ways — ways  that  involved  less  per- 
sonal sacrifice  and  self-denial  than  the  Father's  ways — by 
which  he  might  bless  all  the  families  of  the  earth,  so  he, 
during  this  Gospel  age,  has  been  intent  upon  persuading 
the  Lord's  truly  consecrated  brethren  to  adopt  his 
plans; — not  to  give  careful  heed  to  the  Father's  plans 


*Vol.  I.,  Chap.  V. 


SCO 


I'he  Organization- 


and  niles.    He  would  have  them  overwlse, — to  feel  that 

they  can  serve  the  Lord  better  by  other  methods  than 
those  the  Scripttires  point  out.  He  would  puff  them  up 
with  feelings  of  zeal  for  and  pride  in  their  human  systems, 
the  work  they  are  doing,  and  the  organizations  which 
they  have  effected.  With  the  Master  the  Adversary  had 
no  success,  his  answer  being  invariably,  "It  is  written." 
But  not  so  with  his  followers.  Many,  many  neglect  what 
is  written;  neglect  the  Master's  example  and  words; 
neglect  the  words  and  example  of  the  Apostles,  and  are 
intent  upon  carrying  out  for  God  a  plan  which  they  hope 
and  believe  he  approves  and  which  they  trust  will  redotmd 
to  his  praise. 

How  wonderfully  mistaken  such  will  find  themselves 
when,  by  and  by,  they  shall  see  the  Kingdom  as  God 
originally  planned  it  and  has  since  worked  the  matter 
out  along  his  own  lines!  They  will  then  discover  how 
much  better  it  is  to  be  careful  to  be  taught  of  the  Lord, 
than  to  attempt  to  teach  the  Lord — to  do  his  work  in 
his  way,  rather  than  work  for  him  in  a  way  which  he 
will  not  acknowledge.  The  success  of  these  human 
plans — as  in  Papacy,  Methodism,  and,  proportionately, 
in  other  denominations — helps  to  make  these  systems 
"strong  delusions." 

The  Lord  has  not  interfered  with,  or  hindered,  the 
growth  of  the  "tares"  in  the  wheat-field  during  this 
Gospel  Age.  On  the  contrary,  he  instructed  his  people 
to  expect  that  both  would  grow  together  untU  the 
"harvest"  time,  when  he  himself  would  be  present, 
superintending  the  separation,  gathering  the  wheat  into 
his  bam  (the  glorified  condition),  and  seeing  to  the 
bundling  of  the  tares  for  the  great  time  of  trouble  with 
which  the  age  shall  end,  and  which  shall  destroy  them 
as  "tares"  or  imitation  New  Creatures  without  destroy- 
ing them  as  human  beings.  Indeed,  many  of  the 
"tares"  are  respectable,  moral,  and,  as  the  world  uses 
the  term,  "good  people."  So  amongst  all  the  heathen 
religions  there  are  elements  of  goodness,  too,  though 
far  less  than  amongst  the  "tares, "who  have  been 
greatly  blessed  and  advantaged  every  way  by  reason  of 


The  New  Creation. 


20I 


their  close  contact  with  the  true  "wheat,"  and  their 
partial  discernment  of  the  spirit  of  the  Lord  in  the  latter. 

This  Mystery  of  Iniquity  ("Babylon,"  Confusion, 
Christendom)  the  Apostle  Paiil  declares  was  aheady 
beginning  to  work  amongst  the  Lord's  people  in  his  day; 
but  the  working  was  evidently  but  slight  imtil  after  the 
death  of  Paid  and  the  other  apostles.  While  the 
apostles  remained  with  the  Church  they  were  able  td 
point  out  some  of  the  false  teachers  through  whom  the 
Adversary  was  seeking  privily,  privately,  secretly,  to 
bring  in  damnable  heresies  to  undermine  the  faith  and 
to  turn  the  faithful  aside  from  the  hopes  and  promises 
and  simplicities  of  the  Gospel.  (2  Pet.  2:1.)  The 
Apostle  Paul  speaks  also  of  some  of  these  in  general 
terms,  as  beginning  the  workings  of  iniquity;  but  he 
names  some  of  them  personally,  Hymenaeus  and 
Philetus,  ei  al.,  "who  concerning  the  truth  have  erred," 
etc., — "overthrowing  the  faith  of  some."  (2  Tim.  2:  17.) 
Respecting  these  false  teachers  and  their  errors,  he  again 
warned  the  Church  through  the  Elders  at  Ephesus, 
especially  pointing  out  that  these  would  fiotirish  after 
his  death — grievous  wolves,  they  would  not  spare  the 
flock.  (Acts  20:  29.)  This  last  is  remarkably  in  accord 
with  our  Lord's  prediction  in  the  parable.  (Matt. 
13-  25,  39.)  Our  Lord  clearly  shows  that  these  false 
teachers  and  their  false  doctrines  were  the  agencies  of 
the  Adversary  who  sowed  the  tares  amongst  the  wheat 
that  he  and  the  apostles  had  planted.  He  says,  "  While 
men  [the  special  servants,  the  apostles]  slept,  an  enemy 
came  and  sowed  tares." 

It  was  not  long  after  the  apostles  fell  asleep,  we  may 
be  sure,  until  the  spirit  of  rivalry  under  the  guidance  of 
the  Adversary  led  step  by  step  to  the  ultimate  organiza- 
tion of  the  great  Antichrist  system, — Papacy.  Its 
organization,  as  we  have  already  seen,  *  was  not  effected 
instantly,  but  gradually; — beginning  to  assume  its 
power  about  the  fourth  century.  The  great  Antichrist 
flourished  so  successfully  for  a  time  that  all  the  histories 
written  from  that  period  onward  to  the  "Reformation" 


*Vol.  IL.Chav.  ix. 


202 


The  Organization. 


practically  ignored  the  right  of  every  person  and  class 
to  the  name  Christian  or  to  be  considered  orthodox  and 
faithful  who  did  not  belong  to  or  in  some  manner  support 
this  Antichrist  system.  Others  were  not  permitted  to 
exist  except  privately  and  under  ban,  and  if  there  were 
histories  of  them,  apparently  they  were  destroyed;  but, 
possibly,  like  those  walking  in  the  light  of  present  truth 
to-day,  the  faithful  of  that  time  were  so  insignificant  in 
proportion  of  numbers  and  influence  that  none  would 
have  thought  them  worthy  of  mention  in  comparison 
with  the  great  and  successful  system  which  they  essayed 
to  oppose,  and  which  so  rapidly  climbed  to  the  influential 
place  of  power  in  both  temporal  and  spiritual  matters. 

Since  the  "Reformation"  the  Adversary  has  again 
showed  his  cunning  in  organizing  every  new  departure 
(every  fresh  effort  to  reach  the  truth)  into  another 
Antichrist ;  so  that  to-day  we  have  not  only  the  original 
"mother  of  harlots"  but  her  many  "daughters."*  In 
view  of  these  facts  we  will  not  seek  for  histories  of  the 
True  Church  except  such  as  we  find  in  the  New  Testa- 
ment, which  evidently  have  been  preserved  to  us  with 
great  sacredness  and  piirity,  notwithstanding  an  occa- 
sional interpolation,  illustrated  in  John  21:25  and  i 
John  5:7. 

We  will,  however,  briefly  call  attention  to  certain 
facts,  which  not  only  prove  to  us  that  the  Scriptures 
have  been  preserved  in  comparative  purity,  but  which 
attest  also  at  the  same  time  that  the  many  systems 
claiming  to  have  been  organized  by  the  Lord  and  the 
apostles  are  wholly  different  from  the  one  which  they 
did  organize,  the  accovint  of  which  is  given  us  in  the 
New  Testament. 

(i)  If  the  primitive  Church  had  been  organized  after 
the  manner  of  Papacy  or  other  denominations  of  to-day, 
the  records  would  have  been  quite  different  from  what 
they  are.  We  would  have  had  some  reference  to  our 
Lord's  installation  of  the  apostleship  with  great  cere- 
mony, himself  sitting  somewhere  in  state  as  a  Pope, 
receiving  the  apostles  in  scarlet  robes  as  cardinals,  etc.» 


*See  Vol.  IIL,  pp.  42, 153,  155. 


The  New  Creation. 


203 


etc. ;  we  would  have  had  strict  laws  and  regulations 
respeating  Friday,  abstaining  from  meat,  etc., — some- 
thing respecting  "holy  water"  sprinkled  upon  the 
apostles  or  upon  the  multitude,  and  something  about 
making  the  sign  of  the  cross.  Mary,  otar  Lord's  mother, 
would  not  have  been  forgotten.  An  accotint  wotdd  have 
been  given  of  her  claimed  miractdous  conception  and 
she  wotdd  have  been  announced  as  "the  mother  of 
God, "  and  Jesus  himself  would  have  been  represented 
as  doing  her  some  special  homage,  and  as  instructing 
the  apostles  to  approach  him  through  her.  Some 
injunction  would  have  been  given  respecting  "holy 
candles,"  when  and  how  and  where  they  should  be 
used;  some  instruction  respecting  the  invocation  of 
saints;  som.e  instruction  abov.t  the  "mass,"  and  how 
Peter,  meeting  with  the  other  disciples,  was  recognized 
as  the  Pope ;  how  they  prostrated  themselves  before  him, 
and  how  he  performed  mass  for  them  all,  declaring  that 
he  had  power  to  re-create  Christ  in  the  bread  and  to 
sacrifice  him  afresh  for  personal  transgressions.  We 
would  have  some  account  of  Stephen's  burial ;  how  Peter 
or  the  others  "  consecrated  "  a  grave  for  him,  so  that  he 
might  he  in  "consecrated  ground,"  and  that  they  put 
in  his  hand  a  "holy  candle"  while  they  said  certain 
prayers  over  him.  We  would  have  had  rules  and  regu- 
lations respecting  various  orders  of  clergy,  and  how  the 
laity  are  not  at  all  "brethren"  with  them,  but  subser- 
vient to  them.  We  would  in  ttam  have  orders  amongst 
the  clergy,  higher  and  lower,  Reverend,  Right  Reverend, 
Most  Reverend;  Bishops,  Archbishops,  Cardinals  and 
Popes;  and  particular  directions  how  each  and  all  were 
to  attain  their  positions,  seeking  honor  one  from  another, 
and  who  should  be  greatest. 

The  fact  that  these  matters  are  in  no  sense  of  the  word 
even  hinted  at  by  the  apostles  is  prima  facie  evidence 
that  the  systems  which  claim  either  in  whole  or  in  part 
such  divisions  of  the  Church,  such  authorities,  such 
cfifices,  etc.,  were  not  organized  by  the  apostles  or  under 
their  gtudance,  nor  by  the  Lord  who  appointed  them  and 


204 


The  Organization. 


recognized  their  work. — Jno.  15:  16;  Acts  1:2;  Rev. 
21:14. 

(2)  It  proves,  additionally,  that  the  Bible  was  not 
concocted  by  these  wise  organizers ;  for  had  they  forged 
it  we  may  be  sure  they  would  have  supplied  it  abun* 
dantly  with  references  such  as  we  have  suggested. 

(3)  Having  this  authority  and  evidence  that  the 
"mother"  and  numerous  "daughter"  systems  of  the 
present  day  were  not  instituted  by  the  Lord  and  the 
apostles,  but  resulted  from  corruptions  of  their  simple 
teachings,  and  are,  hence,  mere  human  institutions — 
attempts  to  be  wiser  than  God  in  the  doing  of  the  divine 
work — let  us  have  the  greater  confidence  in  the  Word  of 
God,  and  let  us  give  the  miore  earnest  heed  even  to  the 
smallest  particulars  it  sets  before  us,  upon  this  and  all 
subjects. 

During  the  six  thousand  years  of  the  world's  history 
up  to  the  present  time,  God  has  permitted  mankind  in 
general  to  do  their  best  in  solving  the  problems  of  life. 
The  natural  man  was  created  with  qualities  of  mind 
which  inclined  him  to  honor  and  v/orship  his  Creator; 
and  these  qualities  of  mind  have  not  been  totally  oblit- 
erated by  the  fall, — "total  depravity"  is  certainly  not 
true  of  the  race  in  general.  As  God  has  allowed  men 
to  exercise  the  other  qualities  of  their  minds  as  they 
chose,  so  he  has  permitted  them  to  exercise  their  moral 
and  religious  traits  according  to  their  inclinations.  We 
may  see  that  aside  from  natural  Israel  and  spiritual 
Israel,  and  the  influences  which  have  gone  out  from 
these  to  the  world,  God  has  let  the  world  alone — let  it  do 
the  best  it  could  do  in  the  way  of  self-development,  etc. 
Man  in  his  ignorance  and  blindness  has  largely  fallen  a 
prey  to  the  devices  of  Satan  and  the  fallen  angels,  who, 
through  various  forms  of  superstition,  false  religions, 
magic,  etc.,  have  turned  the  masses  far  from  the  truth. 
The  Apostle  explains  the  situation,  saying  that  this  is 
so  because  when  men  knew  God  they  glorified  him  not 
as  God,  neither  were  thankful,  but  became  vain  in  their 
imaginations,  and  their  foolish  heart  was  darkened,  and 
God  gave  them  over — allowed  them  to  take  the  way 


The  New  Creation. 


205 


they  preferred,  to  learn  certain  lessons  in  connection 
with  their  own  depravity,  and  to  manifest  by  the  degra- 
dation into  which  they  would  fall  the  exceeding  sinful- 
ness of  sin,  and  the  tin  wisdom  of  listening  to  any  covmsel 
except  that  of  their  Creator. 

As  we  have  already  seen,  the  Lord  does  not  purpose 
to  leave  mankind  in  this  weak  and  fallen  condition ;  but 
through  the  New  Creation,  in  his  own  due  time,  the 
knowledge  of  the  Lord  will  reach  every  member  of  the 
human  family,  with  full  opportunity  to  come  to  a 
knowledge  of  the  truth,  and  to  all  the  blessings  secured 
through  the  redemption.  But  the  point  which  we  wish 
specially  to  enunciate  here  is  that,  as  God  has  thus  left 
the  heathen  nations  to  themselves,  so  also  he  is  leaving 
so-called  "Christendom"  to  itself.  He  is  permitting 
men  who  have  received  some  of  the  light  of  divine  reve- 
lation to  use  it  as  they  please ; — to  try  their  hand  at 
improvements  upon  the  'divine  plan,  to  organize  human 
systems,  etc.  All  this  does  not  mean  that  he  has  not 
the  power  to  interfere,  nor  that  he  approves  of  these 
various  conflicting  and,  more  or  less,  injurious  devices 
and  institutions  of  humanity  and  Churchianity.  These 
experiences  will  constitute  another  lesson,  which  by  and 
by  will  reprove  many,  when  they  shall  recognize  the 
grand  outcome  of  the  divine  plan  and  see  how  God  kept 
steadily  on,  working  out  the  accomplishment  of  his 
original  purposes,  practically  ignoring  the  schemes  and 
devices  of  man,  and  accomplishing  his  results  sometimes 
partly  through  them  and  sometimes  in  absolute  oppo- 
sition to  them.  Just  so  he  did  in  the  end  of  the  Jewish 
age,  when  he  permitted  some  of  that  nation  to  accom- 
plish his  plan  in  persecuting  and  crucifying  the  Lord 
and  his  apostles.  And  as  some  of  them  were  "  Israelites 
indeed,"  afterward  blessed  and  uplifted  and  made  par- 
takers of  the  sufferings  of  Christ  that  by  and  by  they 
might  also  be  partakers  of  his  glories,  so  now  there  are 
probably  spiritual  "Israelites  indeed"  who,  Paul-Uke, 
will  be  recovered  from  the  snares  of  the  Adversary. 

Another  point  is  worthy  of  notice:  the  Lord  has  a 
Stpecial  time  for  the  beginning  of  his  Kingdom,  a  special 


The  Organization 


time,  therefore,  in  which  his  elect  New  Creation  shall  be 
developed  and  prepared  for  his  service;  and  apparently 
it  was  a  part  of  his  plan  that  special  light  shovdd  shine 
upon  the  beginning  and  upon  the  close  of  this  period. 
The  Apostle  intimates  this  when  he  refers  to  us  "upon 
whom  the  ends  of  the  ages  have  come."  (i  Cor.  lo :  1 1.) 
It  was  in  the  lapping  of  the  Jewish  and  Gospel  ages  that 
the  Way,  the  Truth  and  the  Life  first  were  manifested; 
"dark  ages"  intervened,  and  now  in  the  lapping  time 
of  the  Gospel  and  Millennial  ages  the  light  shines  as 
never  before — on  "things  new  and  old."  While  we  are 
to  suppose  that  those  in  accord  with  the  Lord  in  the 
beginning  of  the  age  were  given  special  light,  and  that 
such  now,  in  the  close  of  the  age,  will  be  favored  with  the 
light  of  Present  Truth  that  they  may  thereby  be  sancti- 
fied, we  are  not  to  think  that  the  same  measure  of  light 
was  necessary  to  sanctification  during  centuries  inter- 
vening, some  of  which  are  known  as  the  "dark  ages." 
We  are  not  to  suppose  that  the  Lord  ever  left  himself 
without  witnesses,  however  they  may  have  been  ignored 
on  the  pages  of  history;  but  are  to  regard  this  ignoring  as 
due  to  their  comparative  obscurity  and  to  their  being  out 
of  touch  and  out  of  sympathy  with  thegreat  anti-Christian 
systems, — even  though  some  of  them  may  have  been  in 
those  systems.  So  the  Lord's  call,  applicable  now, 
clearly  indicates  that  we  should  expect  to  find  many  of 
the  Lord's  people  t«,and  confused  and  bewildered  by, 
sectarianism,  in  Babylon:  "  Babylon  the  great  is  fallen." 
"Come  out  of  her,  my  people,  that  ye  be  not  partakers 
of  her  sins,  and  that  ye  receive  not  of  her  plagues." — 
Rev.  i8:  2,  4. 

Having  thus  taken  a  ctirsory  view  of  the  Church  and 
her  limited  history,  let  us  come  more  particularly  to  an 
examination  of  the  Church  as  it  was  originally  instituted 
by  otu-  Lord.  As  there  is  but  one  Spirit  of  the  Lord, 
which  all  who  are  his  must  possess,  so  there  is  but  one 
Head  and  center  of  the  Church,  our  Lord  Jesus.  We 
are  to  remember,  however,  that  in  all  of  his  work  the 
Father  was  freely  acknowledged,  and  that  according  to 
his  own  account  his  work  was  done  in  the  Father's  name. 


The  New  Creation. 


807 


by  the  Father's  authority, — "Every  plant  which  my 
Heavenly  Father  hath  not  planted  shall  be  rooted  up." 
(Matt.  15:  13.)  The  true  Church,  the  New  Creation,  is 
of  the  Father's  planting.  Our  Lord  says,  I  am  the  true 
Vine,  ye  are  the  branches  and  my  Father  is  the  Hus- 
bandman. Later  on  he  points  out  that  there  is  a  "  Vin« 
of  the  Earth,"  a  nominal  church,  a  false  church,  that 
was  not  of  the  Father's  planting,  and  which  shall  be 
rooted  up.  The  fruitage  of  the  True  Vine  is  Love,  and 
is  precious  to  the  Father ;  but  the  fruitage  of  the  Vine  of 
the  Earth  is  selfishness  in  various  forms,  and  will  be 
ultimately  gathered  into  the  great  winepress  of  the 
wrath  of  God  in  the  great  time  of  trouble  with  which 
this  age  will  close. — ^John  15:  1-6;  Rev.  14:  19. 

Every  Bible  student  has  surely  observed  that  our 
Lord  and  the  apostles  recognized  no  division  in  the 
Church  and  ignored  everything  like  schism,  both  in 
fact  and  in  name.  With  them  the  Church  was  one  and 
indivisible,  like  its  one  faith,  one  Lord  and  one  baptism. 
It  was  spoken  of  from  this  standpoint  as  the  Church,  the 
Church  of  God,  the  Church  of  the  Living  God,  the  Church 
of  Christ,  the  Church  of  Firstborns ;  and  the  individuals 
of  it  were  called  "Brethren,"  "Disciples,"  "Christians." 
All  these  names  are  used  indiscriminately  of  the  whole 
Church  and  of  the  smallest  gatherings — even  the  twos  and 
threes — and  of  the  individuals,  at  Jerusalem  or  Antioch 
or  elsewhere.  The  variety  of  these  names  and  their 
general  use  clearly  implies  that  none  of  them  were 
intended  to  be  proper  names.  All  were  merely  illustra- 
tive of  the  great  fact  which  our  Lord  and  his  apostles 
continually  set  forth,  viz.,  that  the  Church  (Ecclesia, 
body,  company)  of  the  Lord's  followers  are  his  "elect" — 
to  share  his  cross  and  learn  needed  lessons  now,  and  by 
and  by  to  be  associated  with  him  in  his  glory. 

This  custom  should  have  continued,  but  was  changed 
during  the  dark  ages.  When  error  had  developed,  the 
sectarian  spirit  came  with  it  and  peculiar  designations 
followed — Church  of  Rome,  Baptist  Chiirch,  Lutheran 
Church,  Church  of  England,  Holy  Catholic  Church, 
Wesleyan    Church,    Christian    Church,  Presbyteriaa 


20g 


The  Organization. 


Chtirch,  etc.  These  are  marks  of  carnality,  as  the  apostle 
points  out  (i  Cor.  3:  3,  4.);  and  as  the  New  Creation 
emerges  out  of  the  gross  darkness  which  has  so  long 
covered  the  world '  it  becomes  enlightened  upon  this 
point  also;  and  observing  the  error  and  appearance  of 
evil,  not  only  comes  out  of  sectarianism,  but  refuses  to 
be  known  by  these  tmscriptural  names, — though  wil- 
lingly answering  to  any  or  all  that  are  Biblical. 

Let  us  now  examine  the  foundations  of  the  one  Church 
which  the  Lord  established: — 

THE  TWELVE  APOSTLES  OF  THE  LAMB. 

The  Apostle  declares  that  other  fotmdation  can  no 
man  'lay  than  that  is  laid — ^Jesus  Christ,  (i  Cor.  3: 
II.)  Upon  this  foundation  our  Lord,  as  the  Father's 
representative,  began  to  rear  his  Church,  and  in  so 
doing  he  called  twelve  apostles — not  by  accident,  but 
by  design,  just  as  the  twelve  tribes  of  Israel  were  not 
twelve  by  accident,  but  in  conformity  to  the  divine  plan. 
Not  only  did  the  Lord  not  choose  more  than  those  twelve 
apostles  for  that  position,  but  he  has  never  given 
authority  since  for  any  more, — ^barring  the  fact  that 
Judas,  having  proved  himself  unworthy  of  a  position 
amongst  the  twelve,  fell  from  his  place  and  was  suc- 
ceeded by  the  Apostle  Paul. 

We  notice  with  what  care  the  Lord  watched  over  the 
apostles — his  carefulness  for  Peter,  his  praying  for  him 
in  the  hour  of  his  trial,  and  his  special  appeals  to  him 
afterward  to  feed  his  sheep  and  his  lambs.  We  note 
also  his  care  for  doubting  Thomas  and  his  willingness  to 
demonstrate  to  him  thoroughly  the  fact  of  his  resurrec- 
tion. Of  the  twelve,  he  lost  none  save  the  son  of  perdi- 
tion— and  his  deflection  was  already  foreknown  to  the 
Lord  and  foretold  in  the  Scriptures.  We  cannot  recog- 
nize the  choice  of  Matthias  recorded  in  Acts  as  in  any 
sense  of  the  word  the  Lord's  selection.  He  was,  doubt- 
less, a  good  man,  but  was  chosen  by  the  eleven  without 
authority.  They  had  been  instructed  to  tarry  at  Jeru- 
salem and  wait  for  endowment  from  on  high  by  the  holy 
spirit  at  Pentecost,  and  it  was  during  this  waiting  period. 


The  New  Creation. 


and  before  they  were  endued  with  power,  that  they  mis- 
takenly cast  lots  and  chose  Matthias  to  take  the  place  of 
Judas.  The  Lord  did  not  reprove  them  for  this  tmde- 
signed  meddling  with  his  arrangement,  but  simply 
ignored  their  choice,  and  in  his  own  time  brought  forward 
the  Apostle  Paiil,  declaring,  "He  is  a  chosen  vessel  tmto 
me";  and,  again,  we  have  the  Apostle's  statement 
that  he  was  chosen  from  his  mother's  womb  to  be  a 
special  servant;  and,  further,  that  he  was  not  a  whit 
behind  the  chiefest  of  the  Apostles. — Gal.  i:  15;  2  Cor. 
11:  5. 

From  this  it  will  be  seen  that  we  are  entirely  out  of 
avcord  with  the  views  of  Papacy  and  of  the  Protestant 
Episcopal  Church,  and  of  the  Catholic-Apostolic  Church, 
and  of  the  Mormons,  all  of  whom  claim  that  the  num- 
ber of  the  apostles  was  not  limited  to  twelve,  and  that 
there  have  been  successors  since  their  day  who  spoke 
and  wrote  with  equal  authority  with  the  original  twelve. 
We  deny  this,  and  in  evidence  note  how  the  Lord  par- 
ticularly chose  those  twelve,  calling  to  mind  the  promi- 
nence of  the  number  twelve  in  sacred  things  pertaining 
to  this  election ;  and  we  cap  the  climax  by  pointing  to  the 
symbolical  picture  of  the  glorified  Church  fiamished  in 
Revelation  2 1 .  There  the  New  Jerusalem — ^^the  symbol 
of  the  new  Millennial  government,  the  Church,  the  Bride 
united  to  her  Lord — is  very  clearly  delineated ;  and  in  the 
picture  the  statement  is  most  distinctly  made  that  the 
twelve  foundations  of  the  City  are  precious,  and  that 
in  the  twelve  fotmdations  were  the  names  written  of  the 
"twelve  apostles  of  the  Lamb," — no  more,  no  less. 
What  better  proof  covdd  we  have  that  there  were  never 
more  than  twelve  of  these  apostles  of  the  Lamb,  and 
that  any  others  were,  as  the  Apostle  Paul  suggests, 
"false  apostles." — 2  Cor.  11:  13. 

Nor  can  we  imagine  any  need  of  more  apostles ;  for  we 
still  have  those  twelve  with  us — their  testimony  and 
the  fruit  of  their  labors — in  a  much  more  convenient 
form  than  had  those  who  were  personally  with  them 
during  their  ministry.  The  records  of  their  ministries 
are  with  us ;  their  records  of  the  Lord's  words,  miracles. 


3IO 


The  Organization. 


etc.  Their  discourses  on  the  variotis  topics  of  Christian 
doctrine  in  their  epistles  are  in  our  hands  to-day  in  a 
most  satisfactory  manner.  These  things  are ' '  sufficient, ' ' 
as  the  Apostle  explains,  "that  the  man  of  God  may  be 
thoroughly  furnished."  Explaining  the  matter  further 
the  Apostle  declared,  "I  have  not  shunned  to  declare 
the  whole  covmsel  of  God."  What  more  is  necessary? — • 
2  Tim.  3:  17;  Acts  20:  27. 

Immediately  succeeding  his  forty  days  of  meditation 
and  testing  by  the  Adversary  in  the  wilderness,  and  having 
determined  upon  the  proper  cotu-se,  our  Lord  began  to 
preach  the  gospel  of  the  coming  Kingdom  and  to  invite 
followers,  who  were  called  disciples.  It  was  from 
amongst  these  disciples  that  he  eventually  chose  the 
twelve.  (Luke  6:  13-16.)  They  were  all  from  what 
might  be  termed  the  humbler  walks  of  life,  several  of 
them  fishermen,  and  of  them  it  is  declared  without 
disapproval  that  the  riders  "perceived  that  they  were 
unlearned  men."  (Acts  4:  13.)  Apparently  the  twelve 
were  called  from  amongst  the  "disciples"  or  general 
followers  who  espomed  the  Lord's  cause  and  confessed 
him  without  leaving  their  daily  avocations.  The  twelve 
were  invited  to  become  associates  in  the  ministry  of  the 
Gospel  and  the  record  is  that  they  forsook  all  to  follow 
him.  (Matt.  4:  17-22;  Mark  1:  16-20;  3:  13-19;  Luke 
5:  9-1 1.)  The  "seventy"  commissioned  later  on  never 
were  recognized  as  apostles.  Luke  gives  us  a  particular 
account  of  the  selection  of  the  twelve,  informing  us  that 
just  prior  to  this  event  our  Lord  withdrew  to  a  mountain 
for  prayer — evidently  to  take  counsel  with  the  Father  in 
respect  to  his  work  and  his  co-laborers  in  it.  He  con- 
tinued all  night  in  prayer, — and  when  it  was  day  he 
called  unto  him  his  disciples  (Greek,  mathetcs — learners 
or  pupils) ;  and  of  them  he  chose  twelve,  whom  he  also 
named  Apostles  (Greek,  apostolos — sent  forth  ones). 
Thus  the  twelve  were  marked  as  separate  and  distinct 
amongst  the  disciples. — Luke  6:  12,  13,  17. 

The  other  disciples  not  thus  chosen  to  apostleship 
were  also  beloved  of  the  Lord,  and  no  doubt  they  were 
in  full  sympathy  with  his  appointment  of  the  twelve. 


The  New  Creation. 


211 


recognizing  it  as  in  the  interest  of  the  work  in  general. 
Upon  what  bases  the  Lord  made  his  choice  is  not  stated ; 
but  we  have  the  record  of  his  own  prayer  to  the  effect 
that,  "Thine  they  were  and  thou  gavest  them  me;"  and 
again,  "Of  those  whom  thou  hast  given  me,  I  have  lost 
none  save  the  son  of  perdition," — Judas.  In  what 
sense  or  to  what  degree  the  Father  made  choice  of  the 
twelve  matters  nothing  to  us.  No  doubt  one  qualification 
which  they  possessed  was  humility;  and,  undoubtedly, 
their  lowly  vocations  and  previous  experiences  in  life 
had  been  such  as  tended  to  make  them  not  only  humble 
men,  but  to  lead  additionally  to  strength  of  character, 
determination,  perseverance,  etc.,  to  a  degree  which 
other  ptirsuits  might  not  have  done  to  the  same  extent. 
We  are  informed  that  the  selection  of  the  twelve  at  the 
time  it  took  place,  instead  of  waiting  until  Pentecost  (the 
date  of  the  begetting  of  the  Church),  was,  in  large  mea- 
sure, for  the  purpose  of  permitting  these  twelve  to  be 
specially  with  the  Lord,  to  behold  his  works,  to  hear  his 
message,  that  thus  they  might  in  due  time  be  witnesses 
to  declare  tous  and  to  all  of  God's  people  at  first  hand  the 
wonderful  works  of  God,  and  the  wonderful  words  of 
life  manifested  through  Jesus. — Luke  24:44-48;  Acts 
10:  39-42. 

THE  APOSTOLIC  COMMISSION. 

There  is  not  the  slightest  suggestion  anjnvhere,  to  the 
apostles  or  concerning  them,  that  they  were  to  be  lords 
over  God's  heritage ;  that  they  were  to  consider  them- 
selves as  different  from  other  believers,  exempt  from 
the  operations  of  divine  law,  or  specially  favored  or  secure 
as  respects  their  everlasting  inheritance.  They  were 
continually  to  remember  that  "  all  ye  are  brethren,"  and 
that  "one  is  your  Master,  even  Christ."  They  were 
always  to  remember  that  it  was  necessary  for  them  to 
make  their  calling  and  election  sure;  and  that  unless  they 
obeyed  the  Law  of  Love  and  were  humble,  as  little  chil- 
dren, they  should  in  no  wise  "enter  into  the  Kingdom." 
They  were  given  no  official  titles  nor  any  instruction 
respecting   special   garb  or  pectiliar  demeanor,  bull 


212 


The  Organization. 


merely  that  they  should  in  all  these  things  be  ensamples 
to  the  flock ;  that  others  seeing  their  good  works  should 
glorify  the  Father;  that  others  walking  in  their  footsteps 
should  thus  be  following  in  the  footsteps  of  the  leader 
also,  and  ultimately  attain  to  the  same  glory,  honor, 
immortality, — partakers  of  the  same  divine  natiire, 
members  of  the  same  New  Creation. 

Their  commission  was  one  of  service — they  were  to 
serve  one  another,  to  serve  the  Lord  and  to  lay  down 
their  lives  for  the  brethren.  These  services  were  to  be 
rendered  specially  in  connection  with  the  promulgation 
of  the  Gospel.  They  were  partakers  of  the  pre-anoint- 
ing  that  had  already  come  upon  their  Master — the  same 
anointing  which  pertains  to  all  of  the  New  Creation, 
all  of  the  Royal  Priesthood,  and  is  described  by  the 
.prophet,  saying:  "The  Spirit  of  the  Lord  is  upon  me 
because  he  hath  anointed  me  to  preach  good  tidings  unto 
the  meek,  ...  to  bind  up  the  broken-hearted," 
etc. — Isa.  6i:  1,2;  Luke  4:  17-21;  Matt.  10:  5-8;  Mark 
3:  14,  15;  Luke  10:  1-17. 

Although  this  anointing  did  not  come  directly  upon 
them  tmtU  Pentecost,  they  had  previously  had  a  foretaste 
of  it  in  that  the  Lord  conferred  upon  them  a  share  of  his 
holy  Spirit  power,  etc.,  when  he  sent  them  out  to  preach. 
But  even  in  this,  special  opportunity  for  pride  was  taken 
away  when  later  on  our  Lord  sent  seventy  others  forth 
to  do  a  similar  work,  and  similarly  empowered  them  to 
perform  miracles  in  his  name.  The  real  work  of  the 
apostles  did  not,  therefore,  begin  in  the  proper  sense 
of  the  word  until  they  had  received  the  holy  Spirit  at 
Pentecost.  There,  a  special  manifestation  of  divine 
power  was  conferred  upon  them — not  only  the  holy 
Spirit  and  gifts  of  the  Spirit,  but  also,  and  specially,  power 
to  bestow  these  gifts  upon  others.  Thenceforth  they 
were  by  this  last-mentioned  power  distinguished  from 
all  others  of  the  Church.  Other  believers  were  covmted  in 
as  members  of  the  anointed  body  of  Christ,  made  par- 
takers of  his  Spirit  and  begotten  of  that  Spirit  to  newness 
of  life,  etc. ;  but  none  could  have  a  gift,  or  special  mani- 
festation except  as  conferred  through  these  apostles. 


The  New  Creation. 


213 


These  gifts  of  miracles,  tongues,  interpretations  of 
tcigues,  etc.,  we  are,  however,  to  bear  in  mind,  in  no 
sense  hindered  or  took  the  place  of  the  fruits  of  the  holy 
Spirit,  which  were  to  be  grown  or  developed  by  each  of 
the  faithful  through  obedience  to  the  divine  instructions 
— as  each  grew  in  grace,  knowledge  and  love.  The  con- 
ferring of  these  gifts,  which  a  man  might  receive  and  yet 
be  sounding  brass,  a  tinkling  cymbal,  marked  the  apos- 
tles, nevertheless,  as  the  special  servants  or  representa- 
tives of  the  Lord  in  the  work  of  founding  the  Church. — 
I  Cor.  12:  7-10;  13:  1-3. 

Our  Lord  in  selecting  these  apostles,  and  in  instructing 
them,  had  in  view  the  blessing  and  instruction  of  all  of 
his  followers  to  the  end  of  the  age.  This  is  evident  from 
his  prayer  at  the  close  of  his  ministry,  in  which,  referring 
to  the  disciples,  he  said,  "I  have  manifested  thy  name 
tmto  the  men  [apostles]  which  thou  gavest  me  out  of  the 
world:  thine  they  were  and  thou  gavest  them  me;  and 
they  have  kept  thy  Word.  Now  they  have  known  that 
all  things  whatsoever  thou  hast  given  me  are  of  thee ;  for  I 
have  given  unto  them  the  words  [doctrines]  which  thou 
gavest  me  and  they  have  received  them.  ...  I 
pray  for  them:  I  pray  not  for  the  world,  but  for  them 
which  thou  hast  given  me ;  for  they  are  thine. 
Neither  pray  I  for  these  [apostles]  alone,  but  for  them 
also  which  shall  believe  on  me  through  their  word  [the 
entire  Gospel  Chvirch]:  that  they  all  may  be  one  [in  pur- 
pose, in  love],  as  thou.  Father,  art  in  me  and  I  in  thee, 
that  they  also  may  be  one  in  us ;  [then  showing  the  ulti- 
mate purpose  of  this  election,  both  of  the  apostles  and  of 
the  entire  New  Creation,  he  added,] — ^that  the  world 
[loved  of  God  while  sinners  and  redeemed  by  the  precious 
blood]  may  believe  that  thou  hast  sent  me" — to  redeem 
and  restore  them. — John  17:  6-9,  20,  21. 

The  apostles,  although  unlearned  men,  were  evidently 
strong  characters,  and  tmder  the  Lord's  teaching  their 
lack  of  worldly  wisdom  and  education  was  more  than 
compensated  for  in  "the  spirit  of  a  sound  mind."  It  is 
not  strange,  therefore,  that  these  men  were  uniformly 
recognized  by  the  early  Church  as  guides  in  the  way  of 


214 


Thb  Organization. 


the  Lord, — specially  appointed  instructors, — "pillars  in 
the  Chtirch,"  next  in  authority  to  the  Lord  himself.  In 
various  ways  the  Lord  prepared  them  for  this  position: 
They  were  with  him  continually  and  could,  therefore, 
be  witnesses  respecting  all  the  aflfairs  of  his  ministry,  his 
teachings,  hip  miracles,  his  prayers,  his  sympathy,  his 
holiness,  t  o  self-sacrifice  even  tmto  death,  and,  finally, 
witnesses  A  his  resurrection.  Not  only  did  tlie  early 
Chtirch  need  all  these  testimonies,  but  all  who  have  since 
been  called  of  the  Lord  and  have  accepted  his  call  to  the 
New  Creation, — all  who  have  fled  for  refuge  and  are 
trusting  in  the  glorious  hopes  centered  in  his  character, 
in  his  sacrificial  death,  in  his  high  exaltation  and  in  the 
plan  of  God  he  is  to  fulfil — needed  just  such  personal 
testimony  in  respect  to  all  these  matters,  to  the  intent 
that  they  might  have  strong  faith,  strong  consolation. 

Seventy  other  disciples  were  sent  forth  later,  by  the 
Lord,  to  proclaim  .his  presence  and  the  harvest  of  the 
Jewish  age,  but  their  work  was  different  in  many  re- 
spects from  that  of  the  twelve.  Indeed  in  eveiy  manner 
the  Lord  seemed  so  specially  to  set  the  apostles  apart, 
that  we,  with  the  entire  Church,  may  have  fullest  con-, 
fidence  in  them.  These  alone  were  participants  with  him 
in  the  last  Passover  and  in  the  institution  of  the  new 
memorial  of  his  own  death ;  these  alone  were  with  him 
in  Gethsemane ;  it  was  also  to  these  that  he  manifested 
himself  specially  after  his  resurrection ;  and  it  was  these 
only  who  were  specially  used  as  mouthpieces  of  the  holy 
spirit  on  the  Day  of  Pentecost.  The  eleven  were  "men  of 
Galilee";  as  some  who  heard  them  remarked,  "  Are  not 
all  these  Galileans?" — Acts  2:7;  Luke  24:  48-51;  Matt. 
28:  16-19. 

Although — as  the  record  shows — our  Lord  revealed 
himself  after  his  resurrection  to  about  five  hundred 
brethren,  nevertheless  the  apostles  were  specially  dealt 
with  and  were  intended  to  be  the  specific  "witnesses  of 
all  things  which  he  did  both  in  the  land  of  the  Jews  and 
in  Jerusalem ;  whom  they  slew  and  hanged  on  a  tree :  him 
God  raised  up  on  the  third  day.    .    .    .    And  he  com- 


The  New  Creaiion. 


fnanded  us  to  preach  unto  the  people,"  etc. — Acts  i  o :  39- 
45;  13:  31;  1  Cor.  15:  3-8. 

The  Apostle  Paul,  although  not  directly  a  witness  to 
the  same  extent  as  the  eleven,  was,  nevertheless,  made  a 
witness  of  our  Lord's  resurrection  in  that  he  was  given  a 
subsequent  glimpse  of  his  glorious  presence,  as  he  him- 
self states  the  matter, — "Last  of  all  he  was  seen  of  me 
also,  as  of  one  bom  out  of  due  time  [before  the  time]. " 
(i  Cor.  15:8,  9.)  The  Apostle  Paul  was  not  really 
entitled  to  see  the  Lord  in  glory  before  the  remainder  of 
the  Church  at  his  Second  Advent,  when  all  of  his  faithful 
shall  be  changed  and  be  made  like  him  and  see  him  as  he 
is ;  but  in  order  that  the  Apostle  might  be  a  witness  he 
was  granted  this  glimpse  and  was  additionally  granted 
visions  and  revelations  more  than  they  all.  He  was  thus, 
perhaps,  well  compensated  for  his  previous  lack  of  per- 
sonal contact  with  the  Master.  Nor  were  his  special 
experiences  merely  for  his  own  advantage ;  but  chiefly, 
we  may  prestmie,  for  the  advantage  of  the  entire  Church, 
Certain  it  is  that  the  peculiar  experiences,  visions,  revela- 
tions, etc.,  granted  to  the  Apostle  who  took  the  place  of 
Judas,  have  been  more  helpftd  than  those  of  any  other 
of  the  apostles. 

His  experiences  permitted  him  to  know  and  appreciate 
not  only  "the  deep  things  of  God," — even  some  things 
not  lawftd  to  be  uttered  (2  Cor.  12:4),  but  the  illumina- 
tion which  they  gave  to  the  Apostle's  mind  has  through 
his  writings  been  reflected  upon  the  Church  from  his  day 
to  the  present  time. 

It  was  because  the  Apostle  Patd  had  those  visions  and 
revelations  that  he  was  enabled  to  grasp  the  situation 
and  to  appreciate  the  new  dispensation  and  recognize 
the  lengths  and  breadths  and  heights  and  depths  of  the 
divine  character  and  plan  so  clearly,  and  it  was  because 
he  appreciated  these  things  clearly  himself  that  he  was 
qualified  to  state  them  in  his  teachings  and  epistles  in 
such  a  manner  as  to  confer  blessings  upon  the  household 
of  faith  all  down  throughout  the  age.  Indeed,  even 
to-day,  the  Church  could  better  afford  to  lose  the  testi- 
monies of  any  or  all  of  the  other  apostles  than  to  lose 


2X6 


The  Organization. 


the  testimony  of  this  one.  Nevertheless,  we  are  glaa  zo 
have  the  full  testimony — ^glad  to  appreciate  it  all,  as 
well  as  the  noble  characters  of  the  entire  twelve.  Mark 
the  testimony  which  indicates  his  apostleship:  first  of 
all,  the  Lord's  words,  "  He  is  a  chosen  vessel  unto  me  to 
bear  my  name  before  the  Gentiles  and  kings  and  the 
children  of  Israel."  (Acts  9:  15.)  The  Apostle's  own 
declaration  is,  "I  certify  you,  brethren,  that  the  Gospel 
which  was  preached  by  me  is  not  of  man ;  for  I  neither 
received  it  of  man,  neither  was.  I  taught  it,  but  by  the 
revelation  of  Jesus  Christ"  (Gal.  i:  11,  12) ;  and  again  he 
declares,  "He  that  wrought  effectually  in  Peter  to  the 
apostleship  of  the  circumcision  [the  Jews],  the  same  was 
mighty  in  me  toward  the  Gentiles."  (Gal.  2:  8.)  Not 
only  did  his  zeal  for  the  Lord  and  the  brethren,  and  his 
willingness  in  laying  down  his  life  for  the  brethren — in 
spending  time  and  energy  for  their  blessing, — testify 
to  his  worthiness  to  rank  as  an  equal  of  any  apostle,  but 
when  his  apostolic  relationship  to  the  Church  was  called 
in  question  by  some,  he  frankly  pointed  to  this,  and  to 
the  Lord's  blessing  in  connection  with  his  revelations 
and  ministries,  etc.,  as  proving  that  he  was  "not  a  whit 
behind "  the  others. — i  Cor.  9:  i;  2  Cor.  11:  5,  23;  12:  i- 
7,  12;  Gal.  2:8:3:5. 

It  was  not  the  Lord's  intention  that  the  apostles 
should  do  a  work  merely  amongst  the  Jews; — quite  to 
the  contrary  is  the  record.  He  instructed  the  eleven 
that  his  work  and  their  message  was  for  all  the  people, 
ultimately ;  though  they  were  to  tarry  at  Jerusalem  until 
endued  with  power,  and  were  there  to  begin  their  testi- 
mony. Our  Lord's  words  were,  "Ye  shall  receive  power 
after  that  the  holy  Spirit  is  come  upon  you,  and  ye  shall 
be  witnesses  unto  me  both  in  Jerusalem  and  in  Judea 
and  in  Samaria  and  unto  the  uttermost  part  of  the  earth. " 
(Acts  1 :  8.)  This  witnessing  continued  not  only  during 
the  lifetime  of  the  apostles,  but  still  continues.  They  are 
still  preaching  to  us,  still  instructing  the  faithful,  still 
encouraging,  still  admonishing,  still  reproving.  Their 
death  did  not  stop  their  ministry.  They  still  speak,  still 
witness,  are  still  mouthpieces  of  the  Lord  to  his  faithful. 


The  New  Creation. 


217 


THE  INSPIRATION  OF  THE  APOSTLES. 

It  is  well  that  we  have  confidence  in  the  apostles  as 
faithful  witnesses,  or  historians,  and  that  we  notice  that 
their  testimonies  bear  the  stamp  of  honesty,  in  that  they 
sought  not  wealth  nor  glory  amongst  men,  but  sacrificed 
all  earthly  interests  in  their  zeal  for  the  risen  and  glorified 
Master.  Their  testimony  would  be  invaluable  if  it  had 
no  further  weight  than  this ;  but  we  find  the  Scriptures 
teaching  that  they  were  used  of  the  Lord  as  his  inspired 
agents,  and  that  they  were  specially  guided  of  him  in 
respect  to  the  testimony,  doctrines,  customs,  etc.,  which 
they  would  establish  in  the  Church.  They  bore  witness 
not  only  to  the  things  they  heard  and  saw,  but,  addi- 
tionally, to  the  instruction  which  they  received  through 
the  holy  Spirit ;  thus  they  were  faithftd  stewards.  "Let  a 
man  so  account  of  us  as  .  .  .  stewards  of  the 
mysteries  of  God,"  said  Paul  (i  Cor.  4:  i).  The  same 
thought  was  expressed  by  our  Lord  when  he  said 
respecting  the  twelve,  "  I  will  make  you  fishers  of  men," 
and  again,  "Feed  my  sheep,"  "Feed  my  lambs."  The 
Apostle  also  says — The  mystery  [the  deep  truths  of  the 
Gospel  concerning  the  high  calling  of  the  New  Creation— 
the  Christ]  hidden  in  other  ages,  is  now  revealed  unto  his 
holy  apostles  and  prophets  by  the  Spirit.  The  object  of 
this  revelation  is  explained  to  be:  "To  make  all  men  see 
what  is  the  fellowship  of  the  mystery  [upon  what  terms 
participation  in  this  New  Creation  may  be  obtained] 
which  from  the  beginning  of  the  world  has  been  hid  in 
God."  (Eph.  3:  3-1 1.)  Again  in  describing  how  the 
Church  is  to  be  built  upon  the  foundation  of  the  apostles 
and  prophets,  Jesus  Christ  himself  being  the  chief  comer- 
stone,  the  Apostle  declares  "  For  this  cause  [for  the  build- 
ing up  of  the  Church,  the  temple  of  God],  I,  Paul  [am] 
the  prisoner  of  Jesus  Christ  for  you  Gentiles." — Eph. 
2:  20,  22;  3:  I. 

The  Comforter  was  promised  to  "  teach  you  all  things 
and  bring  all  things  to  your  remembrance  whatsoever  I 
have  said  unto  you";  "and  he  shall  show  you  things  to 
come."    (John  14:26;  16:13.)    To  a  certain  extent, 


ai8 


The  Organization. 


undoubtedly,  this  is  applicable  to  the  entire  Church,  but 
it  was  specially  applicable  to  the  apostles;  and,  indeed, 
it  still  operates  toward  the  remainder  of  the  Chvirch 
through  the  apostles — their  words  still  being  the  channels 
through  which  the  holy  Spirit  teaches  us  things  both 
new  and  old.  In  harmony  with  this  promise  we  may 
imderstand  the  apostolic  inspiration  to  have  been  of  a 
threefold  character,  (i)  Refreshment  of  memory 
enabling  them  to  recall  and  reproduce  the  Lord's  per- 
sonal teachings.  (2)  Guidance  into  an  appreciation  of 
the  truth  pertaining  to  the  divine  plan  of  the  ages.  (3) 
Special  revelations  of  things  to  come — the  things  of 
which  our  Lord  declared,  ' '  I  have  yet  many  things  to 
say  vmto  you,  but  ye  cannot  bear  them  now." — ^John 
16:  12. 

We  are  not  to  suppose  that  the  refreshment  of  the 
memory  of  the  apostles  implied  a  dictation  of  the  exact 
phraseology  or  of  the  exact  order  of  our  Lord's  words. 
Nor  do  the  apostolic  writings  give  evidence  of  such  a 
dictation.  The  Lord's  promise,  however,  is  itself  a 
,  guarantee  of  the  correctness  of  their  statements.  In  each 
of  the  four  Gospels  we  have  a  histor}''  of  the  Lord's  early 
life  and  ministry;  yet  in  each  the  individuality  of  the 
writer  is  manifested.  Each  in  his  own  style  re- 
cords those  items  which  seem  to  him  most  important ; 
and  under  the  Lord's  supervision  these  various  accounts 
furnish  altogether  as  complete  a  history  as  is  necessary 
for  the  establishment  of  the  faith  of  the  Church,  of  the 
identity  of  Jesus  as  the  Messiah  of  the  prophets,  of 
the  fulfilment  of  the  prophecies  concerning  him, 
of  the  facts  of  his  life  and  of  his  teachings.  Had  the 
inspiration  been  verbal  (a  word-for-word  dictation), 
it  would  not  have  been  necessary  for  several  men  to  re- 
phrase the  narrative;  but  it  is  noteworthy  that  while 
each  writer  exercised  his  individual  freedom  of  expression 
and  made  his  own  choice  of  the  events  most  important 
and  worthy  of  record,  the  Lord  by  his  holy  Spirit  so 
supervised  the  matter  that  nothing  of  importance  was 
omitted, — all  that  is  needed  is  faithfully  recorded, — 
"that  the  man  of  God  may  be  perfect,  thoroughly  fur- 


The  New  Creation. 


219 


nished."  It  is  interesting  to  note  that  the  Apostle  John's 
record  supplements  the  other  three — Matthew,  Mark  and 
Luke — and  that  he  chiefly  discourses  of  circumstances 
and  incidents  of  importance  omitted  by  the  others 

The  Lord's  proposition  that  he  would  through  the  holy 
Spirit  guide  the  apostles,  and  through  them  the  New 
Creation,  "into  all  truth,"  implies  that  the  guidance 
would  be  a  general  one  rather  than  a  personal  and  in- 
dividual guidance  into  all  truth; — the  fulfilment  after 
this  manner  is  evidenced  by  the  records.  Although  the 
apostles,  with  the  exception  of  Paul,  were  plain  and 
xmleamed  men,  nevertheless  their  scriptural  expositions 
are  very  remarkable.  They  were  able  to  "confoimd  the 
wisdom  of  the  wise"  theologists  of  their  day, — and  ever 
since.  However  eloquent  the  error,  it  cannot  stand 
before  the  logic  of  their  deductions  from  the  Law  and  the 
Prophets  and  the  teachings  of  the  Lord.  The  Jewish 
Doctors  of  the  Law  remarked  this,  and,  as  we  read,  "took 
knowledge  of  them  that  they  had  been  with  Jesus" — 
that  they  had  learned  his  doctrine  and  copied  his  spirit. 
— Acts  4:  5,  6,  13. 

The  apostolic  epistles  consist  of  such  logical  arguments 
based  upon  the  inspired  writings  of  the  Old  Testament 
and  upon  the  words  of  the  Lord ;  and  all  who,  throughout 
this  Gospel  age,  have  partaken  of  the  same  spirit  by 
following  the  lines  of  argtmient  which  the  Lord  through 
his  mouthpieces  has  set  before  us,  are  guided  to  the  same 
truthful  conclusions;  so  that  our  faith  does  not  stand 
in  the  wisdom  of  men  but  in  the  power  of  God.  (i  Cor. 
2:  4,  5.)  Nevertheless,  in  these  teachings,  as  well  as  in 
their  historical  presentations,  we  have  no  evidence  of  a 
word-for-word  dictation — no  evidence  that  they  were 
merely  amanuenses  of  the  Lord,  speaking  and  writing  in 
a  mechanical  manner  as  did  the  prophets  of  olden  times. 
(2  Pet.  i:  21.)  Rather,  the  apostles'  clear-sighted  view 
was  an  illumination  of  the  mind  which  enabled  them  to 
see  and  appreciate  the  divine  purposes  and  thus  to  state 
them  clearly ;  just  as  all  of  the  Lord's  people  since,  follow- 
ing their  leading,  have  been  enabled  to  grow  in  grace 
and  in  knowledge  and  in  love,  and  so  have  been  enabled 


220 


The  Organization. 


to  "  comprehend  with  all  saints  what  is  the  breadth,  and 
length,  and  depth,  and  height;  and  to  know  the  love  of 
Christ,  which  passeth  [all  hviman]  knowledge." — Eph.  3: 
18,  1$. 

Nevertheless,  we  are  ftdly  justified  in  the  belief  that 
their  other  teachings,  as  well  as  their  historical  accounts, 
were  so  supervised  by  the  Lord  that  improper  words 
were  avoided,  and  that  the  truth  was  set  forth  in  such  a 
form  as  to  constitute  "meat  in  due  season"  for  the 
household  of  faith  from  their  day  to  the  present.  This 
divine  supervision  of  the  apostles  was  indicated  in 
advance  by  out  Lord's  words,  "  Whatsoever  ye  shall  bind 
on  earth  shall  be  bound  in  heaven :  and  whatsoever  ye 
shall  loose  on  earth  shall  be  loosed  in  heaven."  (Matt. 
18:  18.)  We  would  understand  this  to  signify,  not  that 
the  Lord  would  yield  his  prerogative  and  become  obe- 
dient to  the  dictates  of  the  apostles,  but  that  they  should 
be  so  kept,  so  guided  by  the  holy  Spirit,  that  their 
decisions  in  the  Church,  respecting  what  things  should 
be  considered  obligatory  and  what  things  should  be  con- 
sidered optional,  would  be  proper  decisions;  and  that 
the  Church  in  general,  therefore,  might  know  that  the 
matters  were  fixed,  settled, — the  conclusions  arrived  at 
being  the  Lord's  decision  as  well  as  that  of  the  apostles. 

UPON  THIS  ROCK  WILL  I  BUILD  MY  CHURCH. 

It  was  in  full  accord  with  this  that,  after  the  Apostle 
Peter  had  borne  witness  that  our  Lord  was  the  Messiah, 
"Jesus  answered  and  said  unto  him.  Blessed  art  thou, 
Simon  Barjona:  for  flesh  and  blood  hath  not  revealed 
it  unto  thee,  but  my  Father  which  is  in  heaven.  And  I 
say  also  unto  thee,  That  thou  art  Peter  [petros — a  stone, 
a  rock],  and  upon  this  rock  [pctra — a  mass  of  rock — the 
great  fundamental  rock  of  truth,  which  you  have  just 
expressed]  I  will  build  my  Church."  The  Lord  himself, 
is  the  builder,  as  he  himself  also  is  declared  to  be  the 
foimdation,  "Other  foundation  can  no  man  lay  than 
that  is  laid— Jesus  Christ."  (i  Cor.  3:11.)  He  is  the 
great  Rock,  and  Peter's  confession  of  him  as  such  was, 
therefore,  a  rock  testimonial — a  declaration  of  the  fovux- 


The  New  Creation. 


221 


dation  pritiriples  underlying  the  divine  plan.  The 

Apostle  Peter  so  understood  this  matter  and  so  expressed 
his  tinderstanding.  (i  Pet.  2:5,  6.)  He  declared  all 
truly  consecrated  believers  to  be  "living  stones"  who 
come  to  the  great  Rock  of  the  divine  plan,  Christ  Jesus, — 
to  be  bviilt  up  as  a  holy  temple  of  God  through  union 
with  him — the  fotmdation.  Peter,  therefore,  disowned 
any  pretension  to  being  the  fotmdation-stone  himself 
and  properly  classed  himself  in  with  all  the  other  "living 
stones"  (Gr.  Uthos)  of  the  Church, — though  petros,  rock, 
signifies  a  larger  stone  than  Uthos,  and  all  the  apostles  as 
"fotmdation"  stones  would  in  the  divine  plan  and  order 
have  a  larger  importance  than  their  brethren. — Rev.. 
21:14. 

KEYS  OF  AUTHORITY. 

In  the  same  connection  the  Lord  said  to  Peter,  "  I  will 
give  xmto  thee  the  keys  of  the  kingdom  of  heaven:  and 
whatsoever  thou  shalt  bind  on  earth  shall  be  bound  ia 
heaven,"  etc.  Thus  the  same  authority  given  to  the 
apostles  as  a  whole  was  specifically  expressed  to  Peter, 
with  the  additional  privilege  or  honor  of  the  keys — the 
opening  power  or  authority.  We  remember  how  the 
Apostle  Peter  used  the  keys  of  the  Kingdom  and  did  the 
opening  work  of  the  new  dispensation,  first,  to  the  Jews 
at  Pentecost,  and,  later,  to  the  Gentiles  at  the  house  of 
Cornelius.  On  the  Day  of  Pentecost,  when  the  holy 
Spirit  was  pottred  out,  we  read  that "  Peter  stood  up  with 
the  eleven," — he  took  the  initiative :  he  opened,  the  others 
followed,  and  the  gospel  invitation  was  thus  thrown  open 
to  the  Jews.  In  the  case  of  Cornelius  the  Lord  sent  mes- 
sengers to  Peter,  and  specially  directed  him  by  a  vision 
to  follow  their  invitation,  and  thus  particularly  used  him 
in  opening  the  door  of  mercy,  liberty  and  privilege  to  the 
Gentiles, — ^that  they  also  might  come  into  and  share  the 
privilege  of  the  high  calling  of  the  New  Creation.  These 
matters  are  in  full  accord  with  what  we  have  seen  respect- 
ing the  Lord's  purposes  in  connection  with  the  choice  of 
the  twelve  apostles.  And  the  more  clearly  the  Lord's 
people  discern  the  fact  that  these  twelve  men  were 


222 


The  Organization. 


made  the  peculiar  representatives  of  the  new  dispensa- 
tion and  their  words  the  special  channels  of  truth  in 
respect  to  the  new  Creation,  the  more  thoroughly  they 
will  be  prepared  to  accept  their  words,  and  the  more 
disinclined  they  will  be  to  indorse  the  teachings  of  others 
in  conflict  with  their  testimony.  "If  they  speak  not 
according  to  this  Word,  it  is  because  there  is  no  light  in 
them." — Isa.  8:  20. 

The  last  proposition  of  otir  Lord's  promise  reads,  "  He 
[the  Father's  holy  Spirit]  shall  show  you  things  to  come."* 
This  implies  a  special  inspiration  of  the  apostles,  and 
indirectly  it  implies  the  blessing  and  enlightenment  of 
the  Lord's  people  down  to  the  very  close  of  this  age, 
through  their  teachings.  They  were  thus  not  only  to  be 
holy  apostles,  but  also  prophets,  or  seers  making  known 
futtire  events  to  the  Church.  It  is  not  necessary  to 
suppose  that  all  of  the  apostles  were  used  to  the  same 
extent  in  any  or  aU  of  these  ways  of  service.  The  fact 
is  that  some  were  honored  more  not  only  in  privileges  of 
service  as  apostles,  but  also  more  in  showing  the  things 
to  come.  The  Apostle  Paul  points  out  various  things  to 
come:  the  great  falling  away  in  the  Church;  the  reveal- 
ing of  the  "  Man  of  Sin" ;  the  mystery  respecting  the  sec- 
ond coming  of  the  Lord,  and  that  we  shall  not  all  sleep, 
though  we  must  all  be  changed;  the  mystery,  hidden 
from  past  ages  and  dispensations,  that  the  Church, 
including  the  Gentiles,  should  be  fellow-heirs  of  the  prom- 
ise made  to  Abraham — that  his  seed  shovdd  bless  all  the 
families  of  the  earth,  etc.,  etc.  He  points  out,  also,  that 
in  the  end  of  the  age  evil  conditions  will  prevail  in  the 
Church; that  men  will  be  lovers  of  pleastire  more  than 
lovers  of  God,  having  the  form  of  godliness  but  denying 
the  power  thereof;  covenant  breakers,  etc.,  and  that 
"  grievous  wolves  "  (destructive  higher  critics)  would  not 
spare  the  Lord's  flock.  Indeed,  all  of  the  writings  of  the 
Apostl^  Paul  are  brilliantly  illuminated  by  the  visions 
and  revelations  which  he  enjoyed  as  a  seer  of  things  that 
in  his  day  were  still  future  and  not  proper  to  be  fully 
explained,  but  which  now  are  manifest  to  the  saints 
through  the  typesandprophesies  of  the  Old  Testament.— 


The  Nezv  Creation. 


223 


understandable  now  in  the  light  of  the  apostles'  words 
because  the  "due  time"  has  come  for  them  to  be  under- 
stood. 

The  Apostle  Peter,  also,  as  a  seer  points  out  the  com- 
ing of  false  teachers  into  the  Church  who  privily,  secre- 
tively, will  bring  in  damnable  heresies,  even  denying 
that  the  Lord  bought  them.  Looking  down  to  our  day 
he  prophesies  saying,  "There  shall  come  in  the  last  days 
scoffers  .  .  .  saying.  Where  is  the  promise  of  his 
[Christ's]  presence'?"  etc.  He  prophesied  also  that  " The 
day  of  the  Lord  shall  so  come  as  a  thief  in  the  night,"  etc. 

The  Apostle  James  likewise  prophesies  respecting 
the  end  of  this  age,  saying,  "Go  to  now,  ye  rich  men, 
weep  and  howl  for  the  miseries  that  shall  come  upon  you. 
.  .  .  Ye  have  heaped  treasure  together  for  the  last 
days,"  etc. 

The  Apostle  John,  however,  was  the  most  remarkable 
seer,  or  prophet  of  all  the  apostles:  his  visions,  consti- 
tuting the  Book  of  Revelation,  delineatiilg  in  the  most 
remarkable  manner  the  things  to  come. 

THE  APOSTOLIC  INFALLIBILITY. 

From  the  foregoing  we  are  fitlly  justified  in  believing 
that  the  apostles  were  so  guided  by  the  Lord,  through 
his  holy  Spirit,  that  all  of  their  public  utterances  were  of 
divine  inspiration  for  the  admonition  of  the  Church,  and 
no  less  infallible  than  the  utterances  of  the  prophets  of 
the  preceding  dispensation.  But  while  feeling  thus 
assured  in  respect  to  the  truthfulness  of  their  testimony 
and  that  all  of  their  utterances  to  the  Church  have  the 
divine  approval,  it  is  well  that  we  examine  carefully 
five  different  circumstances,  mentioned  in  the  New 
Testament,  which  are  usually  considered  as  opposed  to 
the  thought  that  the  apostles  did  not  err  in  their  teachings. 
We  will  scrutinize  these  separately. 

(i)  Peter's  denial  of  otu"  Lord  just  prior  to  his  cruci- 
fixion. It  cannot  be  disputed  that  Peter  here  was  over- 
taken in  a  serious  wrong,  for  which  afterward  he  was 
sincerely  penitent;  but  we  should  not  forget  that  this 
transgression,  though  committed  after  his  choice  as  an 


224 


The  Organization. 


Apostle,  was  prior  to  his  being  anointed  bj'the  holy  Spirit 
at  Pentecost,  and  his  divine  endowment  as  an  Apostle  in 
the  fullest  sense.  Furthermore,  the  infallibility  we  have 
claimed  for  the  apostles  is  that  which  applies  to  their 
/?M6/tc  teachings  and  writings,  and  not  to  all  the  incidents 
and  minutiae  of  their  lives,  which,  unquestionably,  were 
affected  by  the  blemishes  of  their  earthen  vessels,  marred 
by  the  fall  in  which  all  of  Adam's  children  have  suffered. 
The  Apostle's  words  that  "we  have  this  treasure  in  an 
earthen  vessel,"  evidently  applied  to  himself  and  the 
other  apostles,  as  well  as  to  all  of  the  Church, — recipients 
of  the  holy  Spirit.  Our  share,  as  individuals,  in  the  great 
atoning  work  of  our  Master,  covers  these  blemishes  of  the 
flesh  which  are  contrary  to  otir  desires  as  New  Creatures. 

The  apostolic  office  for  the  service  of  the  Lord  and  the 
Church  was  entirely  apart  from  the  mere  weaknesses  of 
the  flesh,  and  was  conferred  upon  them  not  because  of 
human  perfection,  but  while  they  were  admittedly  "men 
of  like  passions"  with  ourselves.  (Acts  14:  15.)  The 
office  did  not  bring  restitution — perfection  to  their 
mortal  bodies — but  merely  the  new  mind  and  the  holy 
Spirit  to  guide  these.  It  did  not  make  their  thoughts 
and  actions  perfect,  but  merely  overruled  those  thoughts 
and  actions  so  that  the  public  teachings  of  the  twelve 
are  infallible — the  Word  of  the  Lord.  This  is  the  kind 
of  infallibility  claimed  for  the  popes, — that  when  the 
pope  speaks  ex  cathedra,  or  officially,  he  is  overruled  of 
God  and  not  permitted  to  err.  This  inerrancy  of  the 
popes  is  claimed  for  them  on  the  basis  that  they  are  also 
apostles — overlooking  and  ignoring  the  fact  that  the 
Scriptures  teach  that  there  are  but  "twelve  apostles 
of  the  Lamb." 

(2)  Peter  on  one  occasion  "dissembled" — was  guilty 
of  double  dealing  (Gal.  2 :  1 1-14).  This  is  pointed  to  as  a 
proof  that  the  apostles  were  not  infallible  in  conduct. 
We  concede  this  as  we  perceive  the  apostles  also  avowed 
it  (Acts  14:  15);  but  we  repeat  that  these  human  weak- 
nesses were  not  permitted  to  mar  their  work  or  useful- 
ness as  apostles, — who  "preached  the  gospel  with  the 
holy  Spirit  sent  down  from  heaven,"    (i  Pet.  i:  12; 


The  New  Creation. 


225 


Gal.  1:11,  12) — not  with  man's  wisdom,  but  with  the 
wisdom  from  above,  (i  Cor.  2:  5-16.)  '  This  error  on 
Peter's  part  God  promptly  corrected  through  the  Apostle 
Paul,  who  kindly,  but  firmly,  "withstood  him  to  the  face 
because  he  was  to  be  blamed";  and  that  it  was  properly 
received  by  the  Apostle  Peter,  and  that  he  quite  over- 
came this  weakness  in  respect  to  preference  for  the  Jews, 
is  abundantly  witnessed  by  his  two  epistles,  in  which  no 
trace  of  wavering  on  the  subject  can  be  found,  nor  any 
lack  of  faithfulness  in  acknowledgment  to  the  Lord. 

(3)  It  is  claimed  that  the  apostles  expected,  the  Lord's 
second  advent  to  take  place  very  quickly,  possibly  in 
their  own  lifetime,  and  that  in  this  they  erred  doctrinally 
and  showed  that  their  teachings  are  imtrustworthy.  We 
answer  that  the  Lord  declared  that  he  left  the  apostles 
in  xmcertainty  respecting  the  time  of  the  second  coming 
and  the  establishment  of  the  Kingdom — simply  telling 
them  and  all  to  watch,  in  order  that  when  the  event 
should  be  due  they  might  know  and  not  be  in  darkness 
on  the  subject  as  the  world  in  general  will  be.  Their 
inquiry  about  this  matter  after  the  Lord's  resurrection 
brought  from  him  the  answer,  "  It  is  not  for  you  to  know 
the  times  and  the  seasons  which  the  Father  hath  put  in 
his  own  power."  Shall  we  then  find  fault  with  the 
apostles  for  a  matter  which  the  Lord  declared  to  be,  for  a 
time,  a  divine  secret?  Surely  not.  We  do  find,  how- 
ever, that  under  the  guidance  of  the  spirit  in  respect  to 
"things  to  come,"  the  apostles  were  very  guarded  in 
their  expressions  in  respect  to  the  time  of  the  second 
advent;  and  so  far  from  expecting  the  matter  in  their 
own  lifetime  their  words  indicate  the  contrary. 

For  instance,  the  Apostle  Peter  distinctly  says  that  he 
wrote  his  epistles  to  the  intent  that  his  testimony  might 
be  with  the  Chxu"ch  after  his  decease — a  clear  evidence 
that  he  did  not  expect  to  live  until  the  establishment  of 
the  Kingdom,  (2  Pet.  i :  15.)  The  Apostle  Paul,  while 
declaring  that  "the  time  is  short,"  did  not  pretend  to 
say  how  short.  Indeed,  viewed  from  the  standpoint  of  a 
week  of  seven  one-thousand-year  days — the  seventh 
of  which  would  bring  the  Kingdom — more  than  f  otir-sixths 


226 


The  OrgantzcUion. 


of  the  waiting  time  had  already  passed,  and  the  time  was 
far  spent.  In  exactly  the  same  way  we  speak  of  such 
matters  now  respecting  earthly  affairs,  when  on  Thvirsday 
we  say  that  the  week  will  soon  be  gone.  Paul  also 
spoke  of  the  time  of  his  departxire,  of  his  readiness  to 
lay  down  his  life,  of  his  preference  so  to  do.  He  points 
out  that  the  day  of  the  Lord  would  so  come  as  a  thief  in 
the  night.  Some  false  impressions  on  the  subject  he 
corrected,  saying,  "Be  not  soon  shaken  in  mind  nor  yet 
be  troubled :  neither  by  spirit  nor  by  word  nor  by  epistle 
as  from  us,  as  that  the  day  of  Christ  is  now  present. 
Let  no  man  deceive  you  by  any  means:  for  that  day 
shall  not  come  except  there  come  a  falling  away  first  and 
that  man  of  sin  be  revealed,  the  son  of  perdition,"  etc. 
.  ,  "Remember  ye  not  that  when  I  was  with  you 
I  told  you  these  things?  And  now  ye  know  what 
withholdeth,  that  he  might  be  revealed  in  his  own 
season." 

(4)  It  is  objected  that  Paul,  who  wrote^  "I,  Paul,  say 
unto  you,  that  if  ye  be  circumcised,  Christ  shall  profit 
you  nothing"  (Gal.  5:2),  caused  Timothy  to  be  circum- 
cised. (Acts  16:  3.)  And  we  are  asked.  Did  he  not 
thereby  teach  falsely,  and  in  contradiction  to  his  own 
testimony?  We  answer.  No:  Timothy  was  a  Jew,  be- 
cause his  mother  was  a  Jewess  (Acts  16:  i ) ;  and  circum- 
cision was  a  national  custom  amongst  the  Jews,  which 
began  before  the  Law  of  Moses  and  which  was  continued 
after  Christ  had  "made  an  end  of  the  Law  [Covenant], 
nailing  it  to  his  cross."  Circumcision  was  given  to 
Abraham  and  his  seed  four  hundred  and  thirty  years 
before  the  Law  was  given  to  Israel  as  a  nation  at  Mount 
Sinai.  Peter  was  designated  the  Apostle  to  the  cir- 
cumcision (t.  e.,  to  the  Jews),  and  Paul,  the  Apostle  to 
the  uncircumcision  (t.  e.,  to  the  Gentiles). — Gal.  2:  7,  8. 

His  argument  of  Gal.  5 :  2  was  not  addressed  to  Jews. 
He  was  addressing  Gentiles,  whose  only  reason  for  desir- 
ing or  even  thinking  about  circumcision  was  that  certain 
false  teachers  were  confusing  them,  by  telling  them  that 
they  must  keep  the  Law  Covenant,  as  well  as  accept 
Christ — thus  leading  them  to  ignore  the  New  Covenant. 


The  New  Creation 


227 


The  Apostle  here  shows  that  for  them  to  be  circum- 
cised {for  any  such  reason)  would  be  a  repudiation  of  the 
Grace  Covenant,  and,  hence,  a  repudiation  ot  the  entire 
work  of  Christ.  He  foiuid  no  objection  to  Jews  con- 
tinuing their  national  custom  of  circumcision:  this  is 
evident  from  his  words  in  i  Cor.  7:  18,  19,  as  well  as  in 
his  course  with  Timothy.  Not  that  it  was  necessary  for 
Timothy  or  any  other  Jew  to  be  circumcised ;  but  that  it 
was  not  improper ;  and  that,  as  he  would  be  going  amongst 
Jews  to  a  considerable  extent,  it  would  be  to  his  advan- 
tage,— giving  him  the  confidence  of  the  Jews.  But  we 
see  Paxil's  steadfast  resistance,  on  this  subject,  when 
some  who  misconceived  the  matter  sought  to  have 
Titus — a  full-blooded  Greek — circumcised. — Gal.  2:  3-5. 

(5)  The  account  of  Paul's  course,  recorded  in  Acts  2 1 : 
20-26,  is  reflected  upon  as  being  contrary  to  his  own 
teachings  of  the  truth;  and  as  indicating  his  errancy  as 
respects  doctrines  and  practices.  It  is  claimed  that  it 
was  because  of  wrong  doing  in  this  instance  that  Paul  was 
permitted  to  suffer  so  much  as  a  prisoner,  and  was  finally 
sent  to  Rome.  But  such  a  view  is  not  borne  out  by 
Scripture-stated  facts.  The  record  shows  that  throughout 
this  entire  experience  Paxol  had  the  sympathy  and  ap- 
proval of  all  the  other  apostles,  and,  above  all,  the  Lord's 
continued  favor.  His  course  was  at  the  instance  of  the 
other  apostles.  It  was  testified  to  him  by  prophecy, 
before  he  went  to  Jerusalem  (Acts  2 1 :  10-14),  that  bonds 
and  imprisonment  awaited  him ;  and  it  was  in  obedience 
to  his  convictions  of  duty  that  he  braved  all  those  pre- 
dicted adversities.  And  when  in  the  very  midst  of  his 
trouble,  we  read:  "The  Lord  stood  by  him  and  said.  'Be 
of  good  cheer,  Paul:  for  as  thou  hast  testified  of  me  in 
Jerusalem,  so  must  thou  bear  witness  also  at  Rome.' " 
Later  we  find  the  Lord  again  showing  him  favor,  as  we 
read:  "  There  stood  by  me  the  angel  of  God,  whose  I  am, 
and  whom  I  serve,  saying.  Fear  not,  Paul;  thou  must  be 
brought  before  Cassar:  and  lo,  God  hath  given  thee  all 
them  that  sail  with  thee." — Acts  23:  11;  27:  23,  24. 

In  view  of  these  facts,  we  must  seek  an  understanding 
of  Paul's  course  in  correspondence  with  his  tmiformly 


i38 


The  Organization. 


bold  and  noble  covirse — esteeming  very  highly  the  work 
and  testimony  which  God  not  only  did  not  reprove,  but 
did  approve.  Coming  then  to  the  examination  of  Acts 
21 :  21-27,  we  notice  (verse  21)  that  Patd  had  not  taught 
that  Jewish  converts  should  not  circumcise  their  children ; 
nor  did  he  repudiate  the  Mosaic  law — rather,  he  honored 
it,  by  pointing  out  the  greater  and  grander  realities  which 
Moses'  law  so  forcibly  typified.  So  far,  therefore,  from 
repudiating  Moses,  he  honored  Moses  and  the  Law, 
saying:  "The  Law  is  just  and  holy  and  good,"  and 
pointed  out  that  by  it  the  knowledge  of  the  heinousness 
of  sin  had  been  increased;  that  the  Law  was  so  grand 
that  no  imperfect  man  could  obey  it  fully,  and  that 
Christ,  by  keeping  it,  had  won  its  rewards,  and  now  vmder 
the  Grace  Covenant  was  offering  everlasting  life  and 
blessings  as  a  gift  to  those  unable  io  keep  the  law,  but  by 
faith,  accepted  as  the  covering  of  their  imperfections 
his  perfect  obedience  and  sacrifice,  and  who  became 
his  followers  in  the  path  of  righteousness. 

Certain  ceremonies  of  the  Jewish  dispensation — such 
as  the  fasts,  the  celebration  of  new  moons  and  Sabbath 
days  and  feasts — were  typical  of  spiritual  truths  belong- 
ing to  the  Gospel  age.  The  Apostle  clearly  shows  that 
the  Gospel  of  the  New  Covenant  neither  enjoins  nor 
forbids  these  (the  Lord's  Supper  and  Baptism  being  the 
only  injxmctionsof  a  symbolic  character  commanded  us, 
and  they  new  ones).  —  Col.  2:  16,  17;  Luke  22:  19; 
Matt.  28:  19. 

One  of  these  Jewish  symbolic  rites,  termed  "purify- 
ing," was  that  observed  by  Paul  and  the  four  Jews,  in 
the  case  which  we  are  now  examining.  Being  Jews, 
they  had  a  right,  if  they  chose,  not  only  to  consecrate 
themselves  to  God,  in  Christ,  but  also  to  perform  the 
symbol  of  this  purification.  And  this  is  what  they  did — 
the  men  who  were  with  Paul  having  made,  additionally, 
a  vow  to  humiliate  themselves,  before  the  Lord  and  the 
people,  by  having  their  heads  shaven.  These  symbolic 
ceremonies  cost  something;  and  the  charges  presumably 
made  up  the  "offering"  of  money — so  much  for  each,  to 
defiay  the  expenses  of  the  Temple. 


The  New  Creation. 


129 


The  Apostle  Paul  never  taught  the  Jews  that  they 
were  free  from  the  Law — but,  on  the  contrary,  that  the 
Law  had  dominion  over  each  of  them  so  long  as  he  lived. 
He  showed,  however,  that  if  a  Jew  accepted  Christ,  and 
became  "dead  with  him,"  it  settled  the  claims  of  the  Law 
Covenant  upon  such  Jew,  and  made  him  God's  freeman 
in  Christ.  (Rom.  7 :  1-4-)  But  he  did  teach  the  Gentile 
converts  that  they  had  never  been  under  the  Jewish  Law 
Covenant,  and  that  for  them  to  attempt  the  practice  of 
Jewish  Law  ceremonies  and  rites  would  imply  that  they 
were  trusting  in  those  sym.bols  for  their  salvation,  and 
not  relying  wholly  upon  the  merit  of  Christ's  sacrifice. 
And  to  this  all  of  the  apostles  assented. — See  Acts  21:  25 ; 
15:  20,  23-29.^ 

Ovtr  conclusion  is  that  God  did  most  wonderfully  use 
the  twelve  apostles,  making  them  very  able  ministers  of 
his  truth,  and  guiding  them  supematurally  in  the  sub- 
jects upon  which  they  wrote — so  that  nothing  profitable 
to  the  man  of  God  has  been  omitted — and,  in  the  very 
words  of  their  original  writings,  manifested  a  care  and 
wisdom  beyond  what  even  the  apostles  themselves  com- 
prehended. Praise  God  for  this  sure  foundation  for  o-u* 
faith! 

THE  APOSTLES  NOT  LORDS  OF  GOD'S  HERITAOB^ 

Are  the  apostles  to  be  regarded  as  in  any  sense  lords 
in  the  Church?  or,  in  other  words.  When  the  Lord  and 
Head  of  the  Church  departed,  did  any  of  them  take  the 
place  of  the  Head?  or  did  they  together  constitute  a 
composite  head,  to  take  his  place  and  assume  the  reins  of 
government?  Or  were  they,  or  any  of  them,  what  the 
popes  of  Rome  claim  to  be,  as  their  successors — the 
vicars  or  substitutes  of  Christ  to  the  Chiu-ch,  which  is 
his  body? 

Against  such  hypothesis  we  have  the  plain  statement 
of  Paiol  (Eph.  4:4,5)  "There  is  one  body"  and  "one 
Lord" ;  and,  therefore,  among  the  various  members  of 
that  body,  no  matter  what  may  be  the  relative  impor- 
tance of  some,  only  the  one  Lord  and  Head  is  to  be  recog- 
nized. This  the  Lord  also  clearly  taught  when  addressing 


23© 


The  Organization. 


the  multitudes  and  his  disciples,  he  said,  "The  Scribes 
;xnd  Pharisees  .  .  .  love  .  .  .  to  be  called 
Rabbi ;  but  be  not  ye  called  Rabbi ;  for  one  is  your  Master, 
and  all  ye  are  brethren."  (Matt.  23:  i,  2,  6-8.)  And 
again,  addressing  the  apostles,  Jesus  said,  "Ye  know 
that  those  presuming  to  rule  over  the  Gentiles  exercise 
lordship  over  them ;  and  their  great  ones  exercise  author- 
ity over  them,  but  it  shall  not  be  so  among  you;  but  who- 
soever will  be  great  among  you  shall  be  your  servant, 
and  whosoever  of  you  will  be  the  chiefest  shall  be  servant 
of  all ;  for  even  the  Son  of  Man  came  not  to  be  ministered 
unto,  but  to  minister  [serve]  and  to  give  his  life  a  ransom 
for  many." — Mark  10:42-45. 

Nor  have  we  any  evidence  that  the  early  Church  ever 
regarded  the  apostles  as  lords  in  the  Church,  or  that  the 
apostles  ever  assumed  such  authority  or  dignity.  Their 
course  was  very  far  indeed  from  the  papal  idea  of  lord- 
ship, and  from  that  of  the  prominent  ministers  in  all 
Christian  sects.  For  instance,  Peter  never  styled  him- 
self "the  prince  of  the  apostles,"  as  papists  stjde  him; 
nor  did  he  and  the  others  ever  title  each  other,  or  receive 
such  homage  from  the  Chiurch.  They  addressed  or 
referred  to  one  another  simply  as  Peter,  John,  Paul,  etc., 
or  else  as  Brother  Peter,  Brother  John,  etc.;  and  all  of 
the  Church  were  similarly  greeted — as  brothers  and 
sisters  in  Christ.  (See  Acts  9:  17;  21:  20;  Rom.  16:  23; 
I  Cor.  7:  15;  8:  II ;  2  Cor.  8:  18;  2  Thess.  3:  6,  15;  Phile- 
mon 7,  16.)  And  it  is  written  that  even  the  Lord  him- 
self was  not  ashamed  to  call  them  all  "brethren"  (Heb. 
2:  11),  so  far  is  he  from  any  domineering  attitude  in  the 
exercise  of  his  true  and  acknowledged  lordship  or 
authority. 

Nor  did  any  of  these  leading  servants  in  the  early 
Church  go  about  in  priestly  robes,  or  with  cross  and 
rosary,  etc.,  courting  the  reverence  and  homage  of  the 
people ;  for,  as  the  Lord  had  taught  them,  the  chiefest 
among  them  were  those  who  served  most.  Thus,  for 
instance,  when  persecution  scattered  the  Church  and 
drove  them  out  of  Jerusalem,  "the  eleven"  bravely 
stood  their  groxmd,  willing  to  do  whatever  might  come; 


The  New  Creation. 


231 


because  in  this  trying  time  the  Church  abroat^  woidd  look 
to  them  at  Jerusalem  for  encouragement  and  help.  Had 
they  fled,  the  whole  Chtirch  would  have  felt  dismayed  and 
panic-stricken.  And  we  find  James  perishing  by  the 
sword  of  Herod;  Peter,  with  a  similar  fate  in  view,  thrust 
into  prison  and  chained  to  two  soldiers  (Acts  12:  1-6)  j 
and  Paul  and  Silas  in  their  ministry  beaten  with  many 
stripes,  and  then  cast  into  prison  and  their  feet  made  fast 
in  the  stocks;  and  Patd  enduring  "a  great  fight  of 
afflictions."  (Acts  16:23,  24;  2  Cor.  11:23-33.)  Did 
they  look  like  lords  or  act  like  lords?    Surely  not. 

Peter  was  very  explicit  in  this  matter,  when  counseling 
the  elders  to  "  feed  the  -flock  of  God. "  He  did  not  say  your 
flock,  your  people,  your  church,  as  many  ministers  to-day 
speak,  but  the  flock  of  God,  not  as  lords  of  the  heritage, 
but  being  patterns  to  the  flock — patterns  of  humility, 
faithfulness,  zeal  and  godliness,  (i  Pet.  5:  1-3.)  And 
Patd  says,  "  I  think  that  God  hath  set  forth  us  the  apos- 
tles last,  as  it  were  appointed  to  death ;  for  we  are  made 
a  spectacle  unto  the  world,  and  to  angels,  and  to  men. 
We  are  fools  for  Christ's  sake,  .  .  .  we  are  de- 
spised; .  .  .  webothhunger  and  thirst,  and  are  naked, 
and  are  buffeted,  and  have  no  certain  dwelling  place,  and 
labor  working  with  our  own  hands.  Being  reviled,  we 
bless;  being  persecuted,  we  suffer  it;  being  defamed,  we 
entreat:  we  are  made  as  the  filth  of  the  world,  and  the 
offscourings  of  all  things."  (i  Cor.  4: 9-13.)  Not 
much  like  lords  in  all  this,  were  they  ?  And  in  opposing 
the  idea  of  some  of  the  brethren  who  seemed  to  be 
aspiring  to  lordship  over  God's  heritage,  Paul  ironically 
says,  "  Now  ye  are  full,  now  ye  are  rich,  ye  have  reigned 
as  kings  without  us;"  but  fvtrther  along  he  counsels  the 
only  right  way,  which  is  that  of  humility,  saying,  "Be 
ye  followers  of  me  "  in  this  respect.  And  again,  "  Let  a 
man  so  accovmt  of  us  as  of  the  ministers  [servants]  of 
Christ,  and  stewards  of  the  mysteries  of  God." — i  Cor. 
4:  8,  16,  I, 

And,  again,  the  same  Apostle  adds:  "As  we  were 
allowed  of  God  to  be  put  in  trust  with  the  gospel,  even 
so  we  speak;  not  as  pleasing  men,  but  God,  who  trietb 


232 


The  Organization. 


our  hearts.  For  neither  at  any  time  used  we  flattering 
words,  as  ye  know,  nor  a  cloak  of  covetousness :  God  is 
witness.  Nor  of  men  sought  we  glory — neither  of  you, 
nor  yet  of  others,  when  we  might  have  been  btordensome 
as  the  Apostles  of  Christ.  But  we  were  gentle  among 
you,  even  as  a  nurse  [nourisher]  cherisheth  her  children." 
(i  Thess.  2:  4-7.)  The  apostles  issued  neither  bulls  nor 
anathemas,  but  we  do  find  among  their  loving  entreaties 
such  expressions  as  these:  "Being  defamed,  we  entreat." 
"I  entreat  thee  also,  true  yokefellow."  "Rebuke  not 
an  Elder,  but  entreat  him." — i  Cor.  4:  13;  Phil.  4:  3; 
I  Tim.  5:  I. 

The  early  Chtirch  rightl>  reverenced  the  piety  and  the 
superior  spiritual  knowledge  and  wisdom  of  the  apos- 
tles, and,  regarding  them,  as  they  really  were,  as  the 
Lord's  specially  chosen  ambassadors  to  them,  they  sat 
at  their  feet  as  learners;  yet  not  with  blank,  unquestion- 
ing minds,  but  with  a  disposition  to  try  the  spirits  and 
to  prove  the  testimony,  (i  John  4:  i;  i  Thess.  5:  21; 
Isa.  8:  20.)  And  the  apostles,  in  teaching  them,  enjoined 
this  attitude  of  mind,  which  required  a  reason  for  their 
hope,  and  encotu^aged  it,  and  were  prepared  to  meet  it — 
not  with  enticing  words  of  man's  wisdom  (of  human  phi- 
losophy and  theory),  but  in  demonstration  of  the  Spirit 
and  of  power,  that  the  faith  of  the  Chtirch  might  not 
stand  in  the  wisdom  of  men,  but  in  the  power  of  God. 
(i  Cor.  2:4,  5.)  They  did  not  cultivate  a  blind  and 
superstitious  reverence  for  themselves. 

We  read  that  the  Bereans  "  were  more  noble  than  they 
of  Thessalonica  in  that  the)'-  received  the  word  with  all 
readiness  of  mind,  and  searched  the  Scriptures  daily  [to 
see]  whether  those  things  were  so."  And  it  was  the  con- 
stant effort  of  the  apostles  to  show  that  the  gospel  which 
they  proclaimed  was  the  very  same  gospel  darkly  ex- 
pressed by  the  ancient  prophets,  "unto  whom  it  was 
revealed,  that  not  unto  themselves,  but  unto  us  [the  body 
of  Christ]  they  did  minister  the  things  now  reported  unto 
you  by  them  [the  apostles]  that  have  preached  the  Gospel 
unto  you  with  the  holy  Spirit  sent  down  from  heaven " 
(i  Pet  i:  10-12): — that  it  was  the  verv  same  eospel  of 


THe  New  Creation. 


233 


life  and  immortality  brought  to  light  by  the  Lord  him- 
self ; — that  its  greater  amplification  and  all  the  particular 
details  discovered  to  the  Church  by  them,  under  the 
leading  and  direction  of  the  holy  Spirit — whether  by 
special  revelations  or  by  other  and  more  natural  means, 
both  of  which  were  used — were  in  fulfilment  of  the  Lord's 
promise  to  the  apostles,  and  through  them  to  the  whole 
Church — ' '  I  have  yet  many  things  to  say  unto  you,  but 
ye  cannot  bear  them  now." 

It  was  right,  therefore,  for  the  Bereans  to  search  the 
Scriptures  to  see  whether  the  testimony  of  the  apostles 
agreed  with  that  of  the  Law  and  the  prophets,  and  to 
compare  them  also  with  the  teachings  of  the  Lord.  Our 
Lord  also  invited  a  similar  proving  of  his  testimony  by 
the  Law  and  the  prophets,  saying,  "Search  the  Scrip- 
tures, .  .  .  for  they  are  they  that  testify  of  me." 
The  whole  divine  testimony  must  be  in  harmony, 
whether  it  be  communicated  by  the  Law,  the  prophets, 
the  Lord  or  the  apostles.  Their  entire  harmony  is  the 
proof  of  their  divine  inspiration.  And,  thank  God!  we 
find  that  harmony  existing,  so  that  the  Scriptures  of  the 
Old  and  New  Testaments  constitute  what  the  Lord  him- 
self designates  "  the  harp,  of  God."  (Rev.  15:  2.)  Aild 
the  various  testimonies  of  the  Law  and  the  prophets  are 
the  several  chords  of  that  harp,  which,  when  tuned  by 
the  holy  Spirit  dwelling  in  our  hearts,  and  swept  by  the 
fingers  of  the  devoted  servants  and  searchers  after  divine 
truth,  yields  the  most  enchanting  strains  that  ever  fell  on 
mortal  ears.  Praise  the  Lord  for  the  exquisite  melody 
of  the  blessed  "song  of  Moses  and  the  Lamb, "  which  we 
learn  through  the  testimony  of  his  holy  apostles  and 
prophets,  of  whom  the  Lord  Jesus  is  chief! 

But  although  the  testimony  of  the  Lord  and  the 
apostles  must  harmonize  with  that  of  the  Law  and  the 
prophets,  we  should  expect  them  to  testify  of  things 
new,  as  well  as  old;  for  so  the  prophets  have  led  us  to 
expect.  (Matt.  13:35;  Psa.  78:2;  Deut.  18:15,  18; 
Dan.  12 :  9.)  And  so  we  find  them  not  only  expounding 
the  hidden  truths  of  ancient  prophecy  but  also  disclos- 
ing new  revelations  of  truth. 


«34 


The  Organization. 


APOSTLES,  PROPHETS,  EVANGELISTS,  TEACHERS. 


According  to  the  general  thought  of  Christendom,  the 
Lord  left  the  matter  of  Chtirch  organization  with  pro- 
visions which  were  entirely  inadequate  to  the  ends  he 
designed,  and  has  expected  his  people  to  use  their  own 
wisdom  in  the  matter  of  organization.  Many  men  of 
many  minds  have  favored  more  or  less  strict  organiza- 
tions, and  so  we  find  Christians  throughout  the  world 
to-day  organized  on  various  lines  and  with  more  or  less 
rigidity,  and  each  claiming  advantages  for  his  particular 
denomination  or  system  of  government.  This  is  wrong! 
It  is  not  reasonable  to  suppose  that  God,  foreknowing 
this  New  Creation  before  the  foundation  of  the  world, 
should  be  so  negligent  of  his  own  work  as  to  leave  his 
faithful  people  without  a  clear  understanding  of  his  will 
and  an  adequate  arrangement  or  organization  for  their 
well-being.  The  tendency  of  the  human  mind  is  either 
toward  anarchy  on  the  one  hand,  or  toward  tight 
organization  and  bondage  on  the  other.  The  divine 
arrangement,  avoiding  both  of  these  extremes,  marks 
out  for  the  New  Creation  an  organization  simple  in  the 
extreme,  and  devoid  of  everj'thing  akin  to  bondage. 
Indeed,  the  injunction  of  the  Scriptures  to  each  indi- 
vidual Christian  is,  "Stand  fast,  therefore,  in  the  liberty 
wherewith  Christ  hath  made  us  free,  and  be  not  en- 
tangled again  with  the  yoke  of  bondage." — Gal.  5:1. 

In  showing  forth  this  divine  arrangement  we  must 
confine  ourselves  wholly  to  the  divine  records,  and  must 
entirely  ignore  ecclesiastical  history, — remembering 
that  the  predicted  "falling  away"  had  begun  to  work 
even  in  apostolic  times;  and  that  it  proceeded  rapidly 
after  the  death  of  the  apostles,  culminating  first  in  the 
Papal  system.  In  taking  the  Bible  account  we  may 
include  with  the  New  Testament  records  the  typical 
arrangements  under  the  Law,  but  must  continually 
remember  that  those  types  represented  not  only 
affairs  during  this  Gospel  age,  but  typified  also  arrange- 
ments for  the  coming  Millennial  age.  For  instance,  the 
Day  of  Atonement  and  its  work  represented,  as  we  have 


The  New  Creation. 


235 


seen,  this  Gospel  age.  On  that  day  the  High  Priest  wore 
not  his  glorious  garments,  but  simply  the  holy  garments, 
or  linen  robes, — illustrating  the  fact  that  during  this 
Gospel  age  neither  the  Lord  nor  the  Church  occupy  a  place 
of  distinction  or  glory  in  the  sight  of  men, — their  whole 
standing  being  represented  simply  as  one  of  purity,  right- 
eousness,- -typified  by  the  linen  robes  which,  in  the  case 
of  the  Church,  symbolize  the  righteousness  of  her  Lord 
and  Head.  It  was  after  the  Day  of  Atonement  that  the 
High  Priest  put  on  his  glorious  robes,  representing  the 
glories,  dignities,  etc.,  of  Christ's  authority  and  power 
during  the  Millennial  age.  And  the  Church  is  repre- 
sented with  her  Lord  in  the  glories  of  that  figure; 
because  as  the  head  of  the  High  Priest  represented  our 
Lord  and  Master,  so  the  body  of  the  priest  represented 
the  Church;  and  the  glorious  garments,  therefore,  repre- 
sented the  dignities  and  honors  of  the  entire  Royal 
Priesthood  when  the  time  of  exaltation  shall  have  come. 
The  Papal  hierarchy — claiming  falsely  that  the  reign  of 
Christ  is  being  accomplished  by  proxy,  that  the  popes 
are  his  vicegerents,  and  the  cardinals,  archbishops  and 
bishops  represent  the  Church  in  glory  and  power — • 
attempt  to  exercise  civil  and  religious  control  over  the 
world,  and  counterfeit  the  glories  and  dignities  of  the 
elect  New  Creation  in  the  gorgeous  robes  of  office  which 
they  wear.  The  true  Royal  Priesthood,  however,  still 
wear  the  white  robes  of  sacrifice  and  wait  for  the  true 
Lord  of  the  Church,  and  for  the  true  exaltation  to  ' '  glory, 
honor  and  immortality,"  when  the  last  member  of  the 
elect  shall  have  finished  his  share  in  the  work  of  sacrifice.' 

It  is  to  the  New  Testament  that  we  must  look  par- 
ticularly for  our  directions  respecting  the  organization 
and  niles  of  the  Church  during  the  days  of  her  humilia- 
tion and  sacrificing.  The  fact  that  these  rules  are  not 
laid  down  in  a  compact  form  must  not  deter  us  from 
expecting  and  finding  that  they  are,  nevertheless,  a  com- 
plete system.  We  must  fight  against  the  natural 
expectations  of  our  perverted  judgments  in  respect  to 
laws,  and  must  remember  that  the  Church  as  sons  of 
God  are  given  a  "perfect  law  of  liberty, "  because  they 


236 


The  Organization. 


are  no  longer  servants,  but  sons,  and  because  the  sons  oi 
God  must  learn  to  use  the  liberty  of  sonship  and  thereby 
show  the  more  particularly  their  absolute  obedience 
to  the  law  and  principles  of  love. 

The  Apostle  sets  before  our  minds  a  picture  of  the 
New  Creation  which  illustrates  the  entire  subject.  It  is 
a  human  figure,  the  head  representing  the  Lord,  the 
various  parts  and  members  representing  the  Church.  In 
I  Cor.  12  this  subject  is  grandly  elaborated,  and  with 
great  simplicity,  the  explanation  given  being  that,  "As 
the  body  is  one  and  hath  many  members,  and  all  the 
members  of  that  one  body,  being  many,  are  one  body,  so 
also  is  Christ  [one  body  or  company  composed  of  many 
members].  For  by  one  Spirit  are  we  all  baptized  into  one 
body"  [whether  Jews  or  Gentiles,  whether  bond  or  free]." 
The  Apostle  proceeds  to  call  attention  to  the  fact  that 
as  the  well  being  of  a  human  body  depends  largely  upon 
the  unity  and  harmony  and  cooperation  of  all  its  mem- 
bers, so  also  it  is  with  the  Church,  the  body  of  Christ. 
If  one  member  suffer  either  pain  or  degradation  or  dis- 
grace, all  the  members  are  affected,  willingly  or  unwil- 
lingly, and  if  one  member  is  specially  blessed  or  com- 
forted or  refreshed,  proportionately  all  others  share  the 
blessings.  He  points  out  (verse  23)  that  we  seek  to 
cover  and  hide  the  weaknesses,  blemishes,  etc.,  of  our 
natural  bodies  and  seek  to  relieve  and  help  them;  and 
that  thus  it  should  be  with  the  Church,  the  body  of 
Christ, — the  most  blemished  members  should  have 
special  care  as  well  as  the  covering  of  charity — love; 
*'  that  there  be  no  schism  [division]  in  the  body,  but  that 
the  members  should  have  the  same  care  one  for  another," 
for  the  most  humble  as  well  as  for  the  most  highly  favored 
member — Verse  25. 

According  to  this  the  Lord's  organization  of  the  Church 
is  a  very  complete  one  indeed;  but,  as  in  nature,  so  in 
grace — where  the  organization  is  complete  there  is  the 
less  necessity  for  splints  and  bandages.  A  tree  is  thor- 
oughly organized  and  unified  from  tips  to  roots,  yet  the 
branches  are  not  held  on  by  patent  fastenings  or  cords 
or  screws  or  printed  rules  and  laws ;  and  so  with  the  body 


The  New  Creation. 


237 


of  Christ.  If  properly  adjusted  and  harmonized  and 
united  on  the  lines  which  the  Lord  has  laid  down,  there 
will  be  no  necessity  for  cords,  splints  or  screws  to  hold 
the  various  members  together, — no  need  for  laws  and 
creeds  and  human  spectacular  appliances  to  bring  them 
together  or  hold  them  together.  The  one  Spirit  is  the 
bond  of  union,  and  as  long  as  the  spirit  of  life  remains, 
a  unity,  a  oneness  of  the  body  must  remain  also,  and  this 
will  be  a  strong  or  a  weak  union,  according  as  the  Spirit 
of  the  Lord  abotmds. 

The  Apostle  goes  ftirther,  and  points  out  that  God  is 
the  superintendent  of  the  affairs  of  this  organization, 
the  New  Creation,  which  he  himself  devised  and  inau- 
gurated. His  words  are,  "  Now  ye  are  the  Body  of  Christ 
and  members  in  particular.  And  God  hath  set  some  in 
the  Church  {Ecclesia,  body],  first,  apostles;  secondly, 
prophets;  thirdly,  teachers ;  after  that  miracles,  then  gifts 
of  healing,  helps,  governments,  divers  kinds  of  tongues." 
It  will  be  a  new  thought  to  many  who  are  used  to  setting 
themselves  and  setting  each  other  in  places  of  glory  and 
honor  and  trust  and  service  in  the  Chxirch,  to  realize 
that  God  has  promised  the  superintending  of  this  matter 
amongst  those  who  are  looking  to  him  for  giiidance  and 
are  directed  by  his  Word  and  Spirit. 

If  this  were  recognized  how  few  wotdd  dare  to  seek  the 
chief  seats  and  to  wire-pull  after  political  fashion  for 
honorable  stations!  To  realize  the  divine  care  over  the 
true  Church  means  first  of  all  to  distinguish  the  true 
Church  from  the  nominal  systems;  and  then  to  seek 
reverently  and  humbly  to  know  the  divine  wUl  in 
respect  to  all  of  the  true  Church's  arrangements,  services 
and  servants. 

The  Apostle  inquires,  "Are  all  apostles?  are  all 
prophets?  are  all  teachers?"  implying  that  it  will  be 
generally  conceded  that  this  is  not  the  case;  and  that 
any  recognized  as  filling  any  of  these  stations  should  be 
able  to  produce  some  evidence  of  his  divine  appointment, 
and  should  exercise  his  office,  or  service,  not  as  a  man- 
X)leaser,  but  as  pleasing  the  great  overseer  of  the  Church 
^ts  Head  and  Lord.    The  Apostle  calls  our  attention 


238      •  The  Organization. 


to  the  fact  that  these  differences  in  the  Church  cor- 
respond to  the  differences  amongst  the  members  of  the 
natural  body,  and  that  each  member  is  necessary  and 
none  to  be  despised.  The  eye  may  not  say  to  the  foot,  I 
have  no  need  of  you;  nor  to  the  ear,  I  have  no  need  of 
you;  nor  to  the  hand,  I  have  no  need  of  you;  if  they 
were  all  one  member  where  were  the  body?  "for  the  body 
is  not  one  member  but  many." — ^Verses  19,  14. 

True,  there  is  not  now  this  same  variety  of  members 
in  the  Church;  for,  as  the  Apostle  pointed  out,  "Tongues 
were  for  a  sign  not  to  them  that  believed,  but  to  them 
that  believed  not,"  likewise  were  the  miracles.  When 
the  apostles,  in  whom  resided  the  power  to  confer  these 
gifts  of  the  Spirit,  died,  and  when  those  who  had  received 
these  gifts  from  them  died,  these  miracles — gifts — would, 
as  we  have  already  seen,  cease  in  the  Church.  But  still 
there  would  be  in  the  Church  a  corresponding  work  for 
every  man  and  for  every  woman — an  opportunity  to 
serve  the  Lord,  the  Truth  and  the  fellow-members  of  the 
body  of  Christ,  each  according  to  his  natural  abilities. 
As  those  miracles  discontinued,  education  in  the  Truth 
and  in  the  knowledge  of  the  Lord  and  in  the  graces  of  the 
Spirit  took  their  places.  Even  while  these  inferior  gifts 
of  healing,  tongues,  interpretations,  and  miracles  were 
in  the  Church,  the  Apostle  exhorted  the  brethren  to 
"covet  earnestly  the  best  gifts." 

They  could  not  reasonably  covet  or  expect  an  apostle- 
ship,  since  there  were  only  twelve ;  but  they  might  covet 
or  desire  to  be  prophets  (expounders)  or  teachers. 
"And  yet,"  adds  the  Apostle, "  a  still  more  excellent  way 
I  show  unto  you."  (Vs.  31.)  He  proceeds  to  show 
that  far  above  any  of  these  gifts  or  services  in  the  Church 
is  the  honor  of  possessing  in  large  measure  the  spirit  of 
the  Master — Love.  He  points  out  that  the  humblest 
member  in  the  Church  who  attains  to  perfect  love,  has 
reached  a  position  higher  and  nobler  in  the  sight  of  the 
Lord  than  that  of  any  apostle  or  prophet  or  teacher  who 
lacks  the  grace  of  love.  He  declares  that  no  matter 
what  the  gifts,  if  love  be  lacking,  the  whole  matter  is 
empty  and  unsatisfactory  in  the  sight  of  the  Lora, 


The  New  Creation. 


239 


Indeed,  we  may  be  sure  that  no  one  could  by  the  Lord's 
approval  long  hold  the  position  of  apostle  or  prophet  or 
teacher  in  the  Church  unless  he  attained  a  standing  of 
perfect  love,  or  sought,  at  least,  to  attain  to  that  stand- 
ard. Otherwise  he  assuredly  wotdd  be  permitted  to  drift 
into  darkness,  and  perhaps  become  a  teacher  of  error  in- 
stead of  a  teacher  of  the  Truth, — a  servant  of  Satan  to 
sift  the  brethren. 

In  his  letter  to  the  Ephesians  (4:  1-16)  the  Apostle 
reiterates  this  lesson  of  the  oneness  of  the  Church  as  one 
body  of  many  members,  xmder  one  Head,  Christ  Jesus, 
and  united  by  one  spirit — the  spirit  of  love.  He  exhorts 
all  such  members  to  walk  worthy  of  their  calling  in  lowli- 
ness, meekness,  long-suffering,  forbearing  one  another  in 
love ;  endeavoring  to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace.  In  this  chapter  the  Apostle  sets  forth 
the  various  members  of  the  body  appointed  to  special 
services  in  it,  and  tells  us  the  object  of  the  service ;  saying: 
"He  gave  some  [to  be]  apostles  and  some  prophets  and 
some  evangelists  and  some  pastors  and  teachers ;  for  the 
perfecting  of  the  saints  for  the  work  of  the  ministry  [pre- 
paring them  for  the  glorious  ministry  or  service  of  the 
Millennial  Kingdom],  for  the  edifying  [btiilding  up]  of  the 
body  of  Christ :  till  we  all  attain  unto  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God,  unto  a 
full-grown  man,  tmto  the  measure  of  the  stat\u-e  of  the 
fulness  of  Christ:  that  we,  .  .  .  speaking  the  truth 
in  love,  may  grow  up  into  him  in  all  things,  which  is  the 
Head,  even  Christ:  from  whom  the  whole  body  fitly 
joined  together  and  compacted  by  that  which  every 
joint  supplieth  .  .  .  maketh  increase  of  the  body 
unto  the  edifying  of  itself  in  love." — Eph.  4:  11-16, 

We  note  the  picture  which  the  Apostle  draws  for  us — 
that  of  a  human  body,  but  small  and  undeveloped.  He 
informs  us  that  it  is  the  divine  will  that  all  of  the  various 
members  should  grow  to  full  development,  full  strength 
and  power — "the  full  stature  of  manhood  "  is  the  picture 
which  represents  the  Church  in  its  proper,  complete  con- 
dition. Carrying  the  figure  down  through  the  age  to  the 
Dresent  time,  we  see  that  member  after  member  fell 


940 


The  OrgamzaiuM, 


asleep  to  await  the  grand  organization  of  the  Millennia 
morning  in  the  First  Resirrrection,  and  that  the  places  t>f 
these  were  being  continually  supplied,  so  that  the  Church 
was  never  without  a  full  organization,  although  at  times 
there  might  be  greater  weaknesses  in  one  member  and 
greater  strength  in  another.  However,  the  endeavor  of 
each  member  at  all  times  must  be  to  do  everything 
in  his  power  for  the  upbuilding  of  the  body,  for  the 
strengthening  of  the  members  and  for  their  perfection 
in  the  graces  of  the  Spirit — "till  we  all  come  to  the  unity 
of  the  faith." 

Unity  of  faith  is  desirable ;  it  is  to  be  striven  for — yet 
not  the  kind  of  imity  that  is  generally  aimed  at.  Unity 
is  to  be  along  the  lines  of  "the  faith  once  delivered  unto 
the  saints"  in  its  purity  and  simplicity,  and  with  full 
liberty  to  each  member  to  take  different  views  of  minor 
points,  and  with  no  instruction  whatever  in  respect  to 
human  speculations,  theories,  etc.  The  scriptural  idea 
of  unity  is  upon  the  foimdation  principles  of  the  Gospel, 
(i)  Our  redemption  through  the  precious  blood,  and  our 
justification  by  faith  therein.  (2)  Our  consecration, 
sanctification,  setting  apart  to  the  Lord,  the  Truth  and 
their  service, — including  the  service  of  the  brethren. 
(3)  Aside  from  these  essentials,  upon  which  imitj''  must 
be  demanded,  there  can  be  no  Scriptural  fellowship ; — 
upon  every  other  point  fullest  liberty  is  to  be  accorded, 
with,  however,  a  desire  to  see,  and  to  help  others  to  see, 
the  divine  plan  in  its  every  feattu^e  and  detail.  Thus 
each  member  of  the  body  of  Christ,  maintaining  his  own 
personal  liberty,  is  so  thoroughly  devoted  to  the  Head 
and  to  all  the  members  that  it  will  be  his  pleasure  to  lay 
d©wn  all,  even  life  itself,  on  their  behalf. 

We  have  already  considered  the  special  work  of  the 
apostles,  and  the  fact  that  their  number  was  limited,  and 
that  they  are  still  performing  their  service  in  the  Church, 
speaking  as  the  Lord's  mouthpieces  to  his  people  through 
his  Word.  Let  us  now  examine  something  respecting 
these  other  services  of  the  Chvu-ch  to  which  th«.  Apostle 
refers  as  the  Lord's  gifts  to  the  general  body,  01  Ecclesia. 


The  New  Creation. 


241 


The  Lord  provides  tlie  apostles,  prophets,  evangelists, 
pastors,  teachers,  for  the  blessing  of  the  general  body,  as 
respects  both  their  present  and  their  everlasting  welfare. 
It  is  for  those  who  are  earnestly  relying  upon  the  Lord 
as  the  Head,  the  Instructor,  the  Guide  of  the  Church, 
his  body,  to  expect,  look  for  and  notice  his  gifts  in  all 
these  particulars;  and  to  accept  and  to  use  them — if 
they  wotdd  have  the  promised  blessing.  These  gifts 
are  not  forced  upon  the  Chiirch,  and  those  who  neglect 
them,  when  offered,  experience  a  corresponding  loss. 
The  Lord  set  these  in  the  Church  at  the  beginning  and 
thus  gave  us  the  ideal  Church  arrangement,  leaving  it 
to  his  people  to  follow  the  pattern  thus  set  them  and  to 
have  proportionate  blessings;  or  to  ignore  the  pattern 
and  to  have  corresponding  difficulties  and  disappoint- 
ments. Let  us,  as  those  who  desire  to  be  led  and  taught 
of  the  Lord,  seek  to  learn  how  he  set  the  various  members 
originally,  and  what  gifts  of  this  kind  he  has  been  bestow- 
ing upon  his  people  since,  that  we  may  thus  appreciate 
whatever  gifts  of  this  character  are  at  our  disposal,  and 
may  the  more  zealously  avail  ourselves  of  them  for  the 
future. 

The  Apostle  declares  that  it  is  the  Lord's  pleasure  that 
there  be  no  schism  in  the  body — no  splits,  no  divisions. 
With  human  methods  divisions  are  unavoidable, — ex- 
cept as  in  Papacy's  period  of  triumph,  when  the  nominal 
system  became  powerful  and  used  drastic  methods  of 
persecution  in  dealing  with  all  not  fully  in  accord  with 
itself.  That,  however,  was  a  unity  of  force,  of  compul- 
sion,— an  outward  unity,  and  not  a  unity  of  the  heart. 
Those  whom  the  Son  makes  free  can  never  participate 
heartUy  in  such  unions,  in  which  personal  liberty  is 
utterly  destroyed.  The  difficulty  with  the  Protestant 
denominations  is  not  that  they  are  too  liberal  and,  there- 
fore, have  separated  into  many  fragments,  but  rather 
that  they  still  have  much  of  the  spirit  of  the  mother 
institution,  without  possessing  the  power  which  she  at 
one  time  exercised  for  quelling  and  suppressing  liberty 
of  thought.  We  will,  doubtless,  surprise  many  by  say- 
ing, that  instead  of  having  too  many  divisions  or  splits 
16  r 


243 


The  Organization. 


of  the  kind  we  now  see  on  every  hand,  the  real  need  of 
the  Chtirch  of  Christ  is  still  more  liberty — until  each 
individual  member  shall  stand  free  and  independent  of 
all  human  bonds,  creeds,  confessions,  etc.  With  each 
individual  Christian  standing  fast  in  the  liberty  where- 
with he  was  made  free  by  the  Lord  (Gal.  5:1;  John  8:  32), 
and  each  individual  Christian  united  in  loyalty  to  the 
Lord  and  to  his  Word,  very  quickly  the  original  unity 
which  the  Scriptures  inculcated  would  be  discerned  and 
all  true  children  of  God,  all  members  of  the  New  Creation, 
would  find  themselves  drawn  to  each  other  member 
similarly  free,  and  bound  each  to  the  other  by  the  cords  of 
love  far  more  strongly  than  are  men  bound  in  earthly 
systems  and  societies.  "The  love  of  Christ  constraineth 
us"  [holds  lis  together. — ^Yoimg's  Concordance]. — 2  Cor. 
5'  14. 

All  the  members  of  the  Aaronic  family  were  eligible 
to  the  services  of  the  priesthood ;  nevertheless,  there  were 
certain  limitations,  barriers  and  disqualifications  for 
service  in  this  connection.  And  so  it  is  amongst  the 
antitypical  "Royal  Priesthood"; — all  are  priests,  all  are 
members  of  the  anointed  body,  and  the  anointing 
signifies  to  each  a  full  authority  to  preach  and  to  teach 
the  good  tidings,  as  it  is  written:  "The  Spirit  of  the  Lord 
God  is  upon  me,  because  he  hath  anointed  me  to  preach 
the  good  tidings  to  the  meek,  to  bind  up  the  broken- 
hearted," etc.  While  these  words  applied  specially  to 
the  Head  of  the  Christ,  the  New  Creation,  the  Royal 
Priesthood,  they  apply  also  to  all  the  members ; — hence, 
in  a  general  sense,  every  consecrated  child  of  God  has  in 
his  anointing  of  the  holy  Spirit,  a  full  authorization  or 
commission  to  preach  the  Word — "to  show  forth  the 
praises  of  him  who  has  called  us  out  of  darkness  into  his 
marvelous  light." — i  Pet.  2:9. 

But  as  it  was  required  of  the  typical  priests  that  they 
should  be  free  from  certain  blemishes  and  should  have 
attained  a  certain  age,  so  amongst  members  of  the  Royal 
Priesthood  there  are  some  who  lack  qualifications  for 
public  service  which  others  possess.  Each  is  soberly 
(Rom.  12:3,  6)  to  seek  to  determine  for  himself  the 


The  New  Creation. 


243 


measure  of  God's  gifts  possessed  and,  hence,  the  measure 
of  his  stewardship  and  responsibility.  And  likewise  all 
the  members  are  to  take  cognizance  of  one  another's 
natural,  as  well  as  spiritual,  qualifications  and  attain- 
ments, and  to  judge  of  the  divine  will  accordingly. 
In  the  type,  age  was  a  factor ;  but  this  with  the  antitypical 
priests  would  signify  experience,  character-development; 
the  blemish  of  crossed  eyes  in  the  type  would  signify  in 
the  antitypical  priesthood  a  lack  of  clearness  of  insight 
and  clearness  of  vision  respecting  spiritual  things,  which 
would  properly  be  a  hindrance  to  public  service  in  the 
Church.  Likewise  also  all  the  various  blemishes  which 
hindered  the  typical  priesthood  would  represent  various 
moral  and  physical  or  intellectual  disabilities  amongst 
the  antitypical  Royal  Priesthood. 

Nevertheless,  as  the  deformed  priests  in  the  type  exer- 
cised all  the  privileges  of  the  others  in  respect  to  their  own 
sustenance,  eating  of  the  shewbread,  sacrifices,  etc.,  so 
with  us  in  the  antitype — those  deformities  which  might 
hinder  a  member  of  the  body  of  Christ  from  being  a 
public  servant  of  the  Church  and  of  the  Truth  need 
not  hinder  his  spiritual  development  and  his  recog- 
nition, as  possessing  full  rights  with  all  the  others  at  the 
spiritual  table  of  the  Lord  and  at  the  throne  of  grace. 
As  none  could  exercise  the  High  Priest's  office  except  he 
were  faultless  physically  and  of  full  age,  so  those  who 
vrould  ser/e  as  ministers  of  the  Truth  in  "word  and  doc- 
trine "  should  not  be  novices,  but  members  of  the  body, 
whose  ripeness  in  character  and  knowledge  and  fruits  of 
the  Spirit  would  qualify  them  for  such  a  service.  Such 
were  to  be  recognized  as  elders, — not  necessarily  elders 
in  years  of  natural  life,  but  elders,  or  seniors,  or  ripe 
ones  in  respect  to  the  Truth,  and  fitness  to  counsel  and 
admonish  the  brethren  along  the  lines  of  the  Lord's  Word. 

With  this  understanding  of  the  meaning  of  the  word 
Elder,  we  recognize  the  reasonableness  of  the  Scriptures 
declaring  that  all  who  attend  to  the  spiritual  ministries 
of  the  Truth  are  properly  described  by  the  term  "Elder  " ; 
whether  otherwise  they  are  doing  the  service  of  an 
apostle  or  prophet  or  evangelist  or  pastor  or  teacher. 


244 


'ITie  Organization. 


To  fill  any  of  these  positions  of  service  properly  one  must 
be  recognized  as  an  Elder  in  the  Church.  Thus  the 
apostles  declared  that  they  were  elders  (i  Pet.  5:  i;  2 
John  i) ;  and  when  referring  to  the  ministers  (servants) 
of  the  Chiirch  and  their  selection,  they  are  mentioned  in 
ovu*  common  version  of  the  Bible  under  three  names  — 

BISHOPS,   ELDERS,  PASTORS, 

These  three  terms  are,  however,  misleading  in  view  of 
the  misapplication  of  them  in  churches  of  various 
denominations;  hence,  it  is  necessary  that  we  explain 
that  the  word  bishop  simply  signifies  overseer;  and  that 
every  appointed  Elder  was  recognized  as  an  overseer  of 
a  work  great  or  small.  Thus,  for  instance,  on  one  occa- 
sion the  Apostle  was  met  by  the  elders  of  the  Church  at 
Ephesus,  and  in  giving  them  his  parting  admonition  said: 
"Take  heed  to  yourselves  and  to  the  Church  over  which 
the  holy  Spirit  hath  made  you  overseers.'^ — ^Acts  20:  28. 

However,  imder  the  Lord's  providences  some  of  these 
elders  were  granted  a  wider  scope  of  influence  or  over- 
sight in  the  Church  and  might,  therefore,  be  properly 
termed  general  overseers.  Such  were  all  the  apostles;— 
the  Apostle  Paul  having  a  wider  scope  of  oversight, 
specially  amongst  the  Churches  established  in  Gentile 
lands — in  Asia  Minor  and  in  southern  Europe.  But 
this  position  of  general  overseer  was  not  restricted  to  the 
apostles:  the  Lord  in  his  providence  raised  up  others  to 
serve  the  Church  in  this  manner — "not  for  filthy  lucre, 
but  of  a  ready  mind" — with  a  desire  to  serve  the  Lord 
and  the  brethren.  Primarily,  Timothy  engaged  in  this 
service  under  the  direction  of  the  Apostle  Paul  and  par- 
tially as  his  representative,  and  was  commended  to 
various  companies  or  ecclesias  of  the  Lord's  people.  The 
Lord  was,  and  is  still,  entirely  competent  to  continue  to 
send  such  overseers  as  he  chooses  to  advise  and  admon- 
ish his  flock.  And  the  Lord's  people  should  be  thor- 
oughly competent  to  judge  of  the  value  of  the  advice 
offered  by  such  overseers.  It  should  be  attested  by  a 
godly  life,  humble  demeanor  and  spirit  of  self-sacrifice; 
by  an  absence  of  all  scheming  for  honor  and  filthy  lucrei 


The  New  Creation, 


24S 


as  well  as  by  teaching  which  would  stand  the  scrutiny 
of  thoughtftil  Bible-study; — searching  the  Scriptures 
daily  to  see  whether  or  not  their  presentations  fully 
accord  with  both  the  letter  and  spirit  of  the  Word.  This, 
as  we  have  seen,  was  done  with  the  teachings  of  the 
apostles — and  as  they  invited  the  brethren  to  do — • 
commending  those  specially  who  were  thus  cautious 
without  being  captious,  hypercritical. — ^Acts  i6:  ii. 

However,  so  far  as  we  may  judge  from  Church  liistory, 
the  spirit  of  rivalry  and  love  of  honor  rapidly  took  the 
place  of  the  spirit  of  humble  devotion  and  self-sacrifice, 
while  credulity  and  flattery  readily  superseded  Scripture- 
searching;  and  as  a  result  the  overseers  gradually  be- 
came dictatorial — gradually  claimed  equality  with  the 
apostles,  etc., — until  finally  amongst  them  arose  a 
rivalry,  and  some  of  them  became  known  and  distin- 
guished by  the  title  of  chief  or  archbishops.  In  turn,  a 
rivalry  amongst  these  archbishops  led  to  the  exaltation 
of  one  of  their  number  to  the  position  of  pope.  And  the 
same  spirit  has  since  obtained  to  a  greater  or  less  degree, 
not  only  in  Papacy,  but  also  amongst  those  who  have 
been  deceived  and  misled  by  her  example  far  away  from 
the  simplicity  of  the  primitive  arrangement.  In  conse- 
quence, we  find  to-day  that  such  an  organization  as 
obtained  in  the  primitive  Church — namely,  without  a 
sectarian  name  and  v/ithout  glory,  honor  and  authority 
on  the  part  of  -a  few  over  the  many,  and  without  a 
division  into  clergy  and  laity — is  regarded  as  no  organiza- 
tion at  all.  We  are  happy,  however,  to  take  over  position 
amongst  these  disesteemed  ones,  to  copy  closely  the 
example  of  the  primitive  Church  and  to  enjoy  corre- 
spondingly similar  liberties  and  blessings. 

As  elders  of  the  Church  are  all  overseers,  caretakers, 
watchers  of  the  interests  of  Zion,  some  locally  and  some 
in  the  broad  and  general  sense,  so  also  each,  according 
to  his  talent  and  ability,  might  serve  the  flock,  one  as  an 
evangelist,  whose  qualifications  fitted  him  and  whose 
conditions  permitted  him  to  go  about  preaching  the 
truth  to  beginners, — finding  those  possessed  of  an  ear  to 
hear  the  good  tidings,  etc. ;  another  serving  the  flock  as  a 


246 


The  Organization. 


pastor  (shepherd),  because  of  special  qualifications  of  a 
social  kind,  enabling  him  to  look  after  the  interests  of 
the  Lord's  people  personally,  individually, — visiting 
them  at  their  homes,  encouraging  them,  strengthening 
them,  holding  together  and  defending  them  against 
the  wolves  in  sheep's  clothing  who  would  bite  and  devour 
them,  "Prophets"  also  had  their  special  qualifications 
for  service. 

The  word  "prophet"  is  not  generally  used  to-day  in 
the  broad  sense  in  which  it  was  used  in  olden  times,  but  is 
rather  understood  to  signify  a  seer,  or  foreteller.  The 
word  prophet,  however,  strictly  signifies  a  public 
speaker — an  orator.  A  seer  of  visions  or  a  recipient  of 
revelations  might  also  be  a  prophet,  in  the  sense  of  a 
declarer  of  the  same ;  but  the  two  thoughts  are  distinctly 
separate.  In  the  case  of  Moses  and  Aaron,  JVIoses  was 
the  greater,  being  the  divine  representative,  and  the 
Lord  said  to  him, — "See,  I  have  nnfade  thee  a  god 
(mighty  one  or  superior)  unto  Pharaoh:  and  Aaron  thy 
brother  shall  be  thy  prophet" — spokesman,  mouth- 
piece, (Exod,  7:1.)  We  have  already  seen  that  sev- 
eral of  the  apostles  were  seers  in  the  sense  that  they  were 
granted  a  knowledge  of  things  to  come :  we  now  remark 
that  they  were  nearly  all  prophets  too,  that  is,  public 
orators — especially  Peter  and  Paul.  But  there  we^e 
many  other  pubhc  speakers,  or  prophets.  Barnabas,  for 
instance,  was  one;  and  it  is  written  "Judas  and  Silas, 
being  prophets  fpublic  speakers]  also  themselves,  ex- 
horted the  brethren  with  many  words." — Acts  15:  32 

There  is  no  suggestion  in  the  Scriptures  that  any 
person  disqualified  for  the  work  to  be  done  should  be 
cc»nsidered  the  Lord's  appointee  to  that  position  for 
which  he  lacks  special  adaptation;  but  rather  it  is  as  a 
duty  that  in  the  body  of  Christ  each  member  should 
serve  the  others  according  to  his  talents, — according  to 
his  abilities, — and  that  each  should  be  modest  enough, 
humble  enough,  "not  to  think  of  himself  more  highly 
than  he  ought  to  think,  but  to  think  soberly,"  according 
to  the  actual  value  of  the  talents  the  Lord  has  bestowed 
upon  him.    Neither  should  the  Church  recognize  those 


The  New  Creation. 


247 


of  their  number  desiring  to  be  greatest  on  that  account 
On  the  contrary,  they  should  take  cognizance  of  humility 
as  being  one  of  the  essential  qualifications  to  eldership 
or  to  service  in  any  department.  If,  therefore,  two 
brethren  seem  to  have  eqtial  talent,  but  one  is  ambitious 
and  forward  and  the  other  humble  and  backward,  the 
Spirit  of  the  Lord,  which  is  the  spirit  of  wisdom  and  of  a 
sound  mind,  would  teach  the  Lord's  people  to  appreciate 
the  humbler  brother  as  the  one  whom  the  Lord  would 
specially  favor  and  wish  them  to  put  into  the  more 
prominent  place  in  the  service. 

It  seems  less  remarkable  that  "goats"  and  goat-like 
sheep  in  the  Lord's  flock  shotild  aspire  to  leadership,  than 
that  the  true  sheep  who  recognize  the  Master's  voice, 
who  know  his  Spirit  and  who  are  seeking  to  do  his  will, 
should  with  docility  permit  such  goats  or  goat-like  sheep 
to  take  the  leadership  amongst  them.  It  is  well  that  we 
follow  peace  with  all  men;  but  where  we  disregard  the 
Word  and  Spirit  of  the  Lord  for  the  sake  of  peace  it  will 
be  sure  to  result  injuriously  to  a  greater  or  less  extent. 
It  is  well  that  all  should  have  the  docile,  sheep-like  na- 
ttire;  but  it  is  necessary  also  that  the  sheep  have  char^ 
octet,  else  they  cannot  be  overcomers ;  and  if  they  have 
character  they  should  remember  the  Chief  Shepherd's 
words,  "My  sheep  hear  my  voice  [obey  it]  .  .  .  and 
they  follow  me,"  "a  stranger  will  they  not  follow  .  .  . 
for  they  know  not  the  voice  of  strangers."  (John  10: 
5,  27.)  It  is  the  duty,  therefore,  of  every  sheep  to  take 
special  notice  of  the  message  and  the  manner  of  every 
brother  before  they  aid  in  putting  him  forward  as  an 
overseer,  either  local  or  general.  They  should  first  be 
convinced  that  he  has  the  real  qualifications  of  an  Elder 
in  the  Church — that  he  is  sound  on  the  basic  doctrines 
of  the  Gospel, — ^the  atonement,  redemption  through  the 
precious  blood  of  Christ,  and  full  consecration  to  him, 
his  message,  his  brethren,  his  service.  They  shotdd 
have  charity  and  sjnmpathy  for  the  weakest  of  the  lambs 
and  for  all  the  mentally  and  morally  lame  sheep;  but 
they  would  be  doing  violence  to  the  divine  arrangement 
to  choose  such  for  their  leaders  or  elders.  They  should 


248 


The  Organization. 


have  no  sympathy  with  goats,  or  with  wolves  in  sheep's* 

clothing  who  strive  for  place  and  authority  in  the  Chtirch. 

It  shotdd  be  recognized  that  the  Ecclesia  is  far  better 
off  without  any  public  servant  than  to  have  for  a  leader 
a  golden-tongued  "goat,"  who  would  surely  not  "direct 
their  hearts  into  the  love  of  God,"  but  seductively  into 
wrong  channels.  Of  such  our  Lord  forewarned  the 
Church;  such  the  Apostle  described,  saying,  "Of 
yourselves  shall  men  arise  speaking  perverse  things 
[wrong,  misleading  doctrines],  to  draw  away  disciples 
after  them  [to  artfully  attract  followers  after  them- 
selves]." The  Apostle  says  that  many  shall  follow 
their  pernicious  ways,  by  reason  of  whom  the  Truth  will 
be  evil  spoken  of. — Acts  20:30;  2  Pet.  2:2. 

So  we  see  it  to-day.  Many  are  preaching  themselves 
rather  than  preaching  the  Gospel,  the  good  tidings  of 
the  Kingdom;  they  are  attracting  disciples  after  them- 
selves and  their  denominations,  rather  than  attracting 
them  to  and  uniting  them  only  with  the  Lord,  as  mem- 
bers of  his  body.  They  are  seeking  to  be  the  heads  of 
churches,  instead  of  having  all  the  members  of  the  body 
look  directly  to  the  Lord  as  the  Head.  From  all  such 
we  should  turn  away ; — the  true  sheep  shovild  give  them 
no  encouragement  in  their  wrong  course.  The  Apostle 
Paul  speaks  of  these  as  having  a  form  of  godliness  but 
denying  its  power.  (2  Tim.  3:5.)  They  are  great 
sticklers  for  days,  forms,  ceremonies,  ecclesiastical 
authorities,  etc.,  and  are  highly  esteemed  amongst  men, 
but  an  abomination  in  the  sight  of  the  Lord,  saith  the 
Apostle.  The  true  sheep  must  not  only  be  careful  to 
recognize  the  voice  of  the  true  Shepherd  and  to  follow 
him,  but  they  must  remember  also  not  to  follow,  not  to 
support,  not  to  encourage  those  wno  are  s^lf-seeking. 
Every  one  esteemed  worthy  of  confidence  in  the  Church 
as  an  Elder,  should  be  sufficiently  well  known  in  advance 
to  justify  such  confidence;  hence,  the  Apostle  paj'S, 
"not  a  novice."  A  novice  might  do  the  Church  initirv 
and  might  himself  be  injured  also,  by  being  puffed  vp, 
and  thus  be  led  away  from  the  Lord  and  the  proper 
spirit  and  the  narrow  path  toward  the  Kingdoov. 


The  New  Creation. 


349 


The  Apostle  Paul*  gives  very  explicit  advice  concern- 
ing who  might  properly  be  recognized  by  the  Chvirch  as 
elders, — describing  in  detail  what  should  be  their 
character,  etc.  In  his  letter  to  Timothy  on  this  subject 
(i  Tim.  3:  1-7)  he  reiterates  the  same  in  slightly  different 
language.  In  addressing  Titus,  who  evidently  was 
another  general  overseer  (Tit.  1:5-11),  he  describes 
their  duties  toward  the  Church.  The  Apostle  Peter 
on  the  subject  says,  "The  elders  which  are  among  you  I 
exhort,  who  am  also  an  Elder,  .  .  .  Feed  the  flock 
of  God  which  is  among  you,  taking  the  oversight  thereof 
.  ,  .  not  for  filthy  lucre,  but  of  a  ready  mind; 
neither  as  being  lords  over  God's  heritage,  but  being 
ensamples  to  the  flock." — 1  Pet.  5:  1-3. 

They  should  be  generous  men,  men  of  ptire  Hves, 
having  no  more  than  one  wife ;  and  if  they  have  children 
it  should  be  noticed  to  what  extent  the  parent  has  exer- 
cised a  wholesome  influence  in  his  own  family — for  it 
should  reasonably  be  judged  that  if  he  has  been  derelict  in 
his  duty  toward  his  children,  he  probably  would  be 
unwise  or  derelict  in  his  counsels  and  his  general  minis- 
tries amongst  the  Lord's  children  in  the  Ecclesia,  the 
Church.  He  is  not  to  be  double-tongued  or  deceptive, 
not  to  be  a  brawler  or  a  contentious  person.  He  should 
be  one  of  good  reputation  amongst  those  outside  the 
Church:  not  that  the  world  will  ever  love  or  rightly 
appreciate  the  saints,  but  that  the  world  should,  at 
least,  be  unable  to  point  to  an3rthing  derogatory  to  their 
character  as  respects  honesty,  uprightness,  morality, 
truthfulness.  There  is  no  limitation  made  respecting 
the  number  of  elders  in  a  Chiu"ch  or  Ecclesia. 

In  addition  to  the  foregoing  limitations,  it  is  required 
that  an  Elder  shall  be  "apt  to  teach";  that  is  to  say, 
he  must  have  ability  as  a  teacher,  explainer,  expounder 
of  the  divine  plan,  and  thus  to  be  able  to  assist  the  Lord's 
flock  in  word  and  in  doctrine.  It  is  not  essential  to 
eldership  that  the  talent  or  qualifications  of  a  "prophet" 
or  public  speaker  be  possessed; — there  may  be  found, 
several  in  the  same  Church  possessing  teaching  abilitici 


*1  Tim.  3:  2;  5:  17;  1  Thess.  5:  12;  Jas.  5:  14. 


25© 


The  Organization. 


and  pastoral  and  other  qualifications  of  an  Elder,  and 
yet  possibly  none  possessing  the  qualifications  of  a 
public  speaker  or  declaimer  of  the  divine  plan.  The 
Lord  should  be  trusted  to  raise  up  such  servants  as  are 
needful,  and  if  none  are  supplied  the  need  may  be 
doubted.  We  might  here  remark  that  some  of  the 
most  prosperous  Ecclesias,  gatherings  or  congregations 
are  those  in  which  there  is  no  great  talent  for  public 
speaking,  and  in  which,  consequently,  Bible-studies  are 
the  rule  rather  than  the  exception.  The  Scriptures 
clearly  show  that  this  was  a  custom  in  the  early  Church, 
too ;  and  that  when  they  came  together  an  opportimity 
was  offered  for  the  exercise  of  the  various  talents  pos- 
sessed by  the  various  members  of  the  body — one  to 
speak,  others  to  pray,  many,  if  not  all,  to  sing.  Expe 
rience  seems  to  show  that  those  companies  of  the  Lord's 
people  which  follow  this  rule  most  closely,  receive  the 
largest  amount  of  blessing  and  develop  the  strongest 
characters.  That  which  is  merely  heard  by  the  ear, 
however  well  spoken  and  however  good,  is  not  impressed 
upon  the  heart  so  thoroughly  as  though  the  individual 
himself  exercised  his  mind  in  connection  with  it,  as  is 
sure  to  be  the  case  in  a  properly  conducted  Bible-study 
in  which  all  should  have  encouragement  to  take  part.* 

Others  of  the  elders,  perhaps  not  so  apt  to  teach,  may 
be  just  in  their  element  in  prayer  and  testimony  meet- 
ings, which  shotild  be  a  feature  amongst  the  various 
gatherings  of  the  Lord's  people.  He  who  finds  himself 
possessed  of  a  good  talent  of  exhorting  should  exercise 
that  talent  rather  than  let  it  lie  dormant  while  en- 
deavoring to  exercise  a  talent  which  he  does  not  possess 
in  any  special  degree.  The  Apostle  says,  "he  that 
exhorteth  let  him  wait  upon  exhortation,"  let  him  give 

•Our  new  Bible,  with  references  to  the  Studies,  Towers  and 
booklets,  and  with  a  special  topical  index  in  the  back,  is  excel- 
lently adapted  to  the  use  of  the  Lord's  dear  people,  and  we  are 
glad  for  their  sakes  that  it  has  come  into  such  general  use, 
feeling  sure  that  it  will  mean  great  blessing  and  progress,  not 
only  in  the  clear  examination  of  the  Truth,  but  also  in  a  per- 
sonal application  of  the  same  in  character  building.  We  carry 
these  Bibles  in  stock. 


The  New  Creation. 


his  ability  and  service  in  that  direction:  him  that 
teacheth  [who  has  a  talent  for  exposition — for  making 
the  Truth  plain]  let  him  give  his  attention  to  the  teaching. 

As  the  word  bishop  or  overseer  has  a  wide  range  of 
meaning,  so  also  has  the  word  pastor.  No  one  but  an 
Elder  is  competent  to  be  a  pastor,  or  overseer,  or  shep- 
herd. A  pastor,  or  shepherd  in  a  flock,  is  an  overseer 
of  the  flock ;  the  two  words  are  practically  synonymous. 
The  Lord  Jehovah  is  our  Pastor  or  Shepherd  in  the 
largest  sense  of  the  word  (Psa.  23:  i),  and  his  Only 
Begotten  Son,  oiur  Lord  Jesus,  is  the  great  Shepherd 
and  Bishop  (overseer)  of  our  souls — ^to  all  the  flock, 
everywhere.  The  general  overseers  and  "Pilgrims" 
are  all  shepherds  or  pastors — looking  out  for  the  interest 
of  the  general  flock ;  and  every  local  Elder  is  a  pastor, 
shepherd,  overseer  in  a  local  capacity.  It  will  be  seen, 
then,  that  the  elders  in  the  Church  should  primarily 
possess  general  qualifications  fitting  them  for  eldership, 
and  secondarily  that  their  special  nattxral  qualifications 
should  determine  in  what  part  of  the  service  they  can 
best  serve  the  Lord's  cause — some  in  connection  with 
the  evangelistic  work  and  others  in  connection  with  the 
pastoral  work  amongst  the  sheep  already  evangelized, 
already  consecrated,  already  in  the  fold:  some  locally 
and  some  in  a  wider  field. 

We  read,  "Let  the  elders  that  nile  well  be  accounted 
worthy  of  double  honor,  especially  they  who  labor  in 
word  and  doctrine."  (i  Tim.  5:  17,  18.)  On  the 
strength  of  these  words  the  nominal  chtirch  has  built 
up  a  class  of  Ruling  Elders;  and  has  claimed  for  all 
elders  a  ruling  or  authoritative,  if  not  a  dictatorial,  posi- 
tion amongst  the  brethren.  Such  a  definition  of  "rul- 
ing" is  contrary  to  all  the  presentations  of  the  Scripttires 
on  the  subject.  Timothy,  occupying  the  position  of  a 
general  overseer,  or  Elder,  was  instructed  by  the  Apostle, 
saying,  "Rebuke  not  an  Elder,  but  exhort  him  as  a 
brother,"  etc.  "The  servant  of  the  Lord  must  not 
strive,  but  be  gentle  toward  all  men."  Nothing  here, 
certainly,  would  sanction  an  autocratic  ruling,  or  dicta- 
torial bearing; — meekness,  gentleness,  long-suffering. 


The  Organtzation. 


brotherly  kindness,  love,  must  be  prominent  qualifica- 
tions of  those  recognized  as  elders.  They  must  in  every 
sense  of  the  word  be  ensamples  to  the  flock.  If,  therefore, 
they  shotdd  be  dictatorial,  the  example  to  the  flock 
would  be  that  all  should  be  dictatorial;  but  if  they 
should  be  meek,  long-suffering,  patient,  gentle  and 
loving,  then  the  illustration  to  all  would  be  in  accordance 
therewith.  A  more  literal  rendering  of  the  passage 
under  consideration  shows  it  to  mean  that  honor  should 
be  given  to  the  elders  in  proportion  as  they  manifest  faith- 
fulness to  the  responsibilities  of  the  service  they  have 
accepted.  We  might,  therefore,  render  the  passage  thus : 
Let  the  prominent  elders  be  accotmted  worthy  of  double 
honor,  especially  those  bending  down  through  hard 
work  in  preaching  and  teaching. 

DEACONS,  MINISTERS,  SERVANTS. 

As  the  word  bishop  signifies  overseer  merely,  and  in 
no  sense  of  the  word  signifies  a  lord,  or  master,  though  it 
has  gradually  come  to  be  so  misunderstood  by  the 
people,  so  also  is  it  with  the  word  deacon,  which  literally 
signifies  servant,  or  minister.  The  Apostle  refers  to 
himself  and  to  Timothy  as  "ministers  of  God."  (2  Cor. 
6:  4.)  The  word  here  rendered  ministers  is  from  the 
Greek  diakonos,  which  signifies  servants.  The  Apostle 
again  says,  "Our  sufficiency  is  of  God:  who  also  hath 
made  us  able  ministers  of  the  New  Testament." — (2  Cor. 
3 :  5,  6.)  Here  also  the  Greek  word  diakonos  is  rendered 
ministers  and  signifies  servants.  In  fact,  the  Apostle 
declares  that  himself  and  Timothy  were  deacons  (ser- 
vants) of  God  and  deacons  (servants)  of  the  New  Testa- 
ment— the  New  Covenant.  We  may  see  then  that  all 
true  elders  in  the  Church  are  thus  deacons,  or  servants 
of  God  and  of  the  Truth  and  of  the  Church — otherwise 
they  should  not  be  recognized  as  elders  at  all. 

We  do  not  wish  to  give  the  idea  that  no  distinction 
obtained  in  the  early  Church  as  respects  service.  Quite 
the  contrary.  The  point  we  are  making  is  that  even 
the  apostles  and  prophets  who  were  elders  in  the  Church 
were  all  deacons,  or  servants,  even  as  our  Lord  declared; 


The  New  Creation. 


253 


"He  that  is  greatest  among  you  shall  be  your  servant 
[diakonosY*  (Matt.  23:  11.)  The  character  and  faith- 
fulness of  the  servant  should  mark  the  degree  of  honor 
and  esteem  that  should  be  rendered  to  any  in  the 
ecclesias  of  the  New  Creation.  As  there  were  servants 
in  the  Church  not  qualified  by  talents,  etc.,  for  recog- 
nition as  elders,  because  less  apt  to  teach  or  less  expe- 
rienced, so,  aside  from  any  appointments  by  the  Church, 
the  apostles  and  prophets  (teachers)  on  various  occasions 
chose  certain  ones  for  their  servants,  or  assistants,  or 
deacons;  as,  for  instance,  when  Paul  and  Barnabas  were 
together  they  had  John  Mark  for  a  time  as  their 
servant,  or  helper.  Again,  when  Paul  and  Barnabas 
separated,  Barnabas  took  John  with  him,  while  Paul  and 
Silas  took  Luke  with  them  for  a  servant,  or  helper. 
These  helpers  did  not  regard  themselves  as  the  equals 
of  the  apostles,  nor  as  the  equals  in  service  to  others  of 
greater  talents  and  experience  than  themselves;  but 
rejoiced  in  the  privilege  of  being  assistants  and  servants 
imder  the  direction  of  those  whom  they  recognized  as 
being  qualified  and  accepted  servants  of  God  and  of  the 
Truth.  They  needed  not  to  be  chosen  by  the  Church 
for  such  a  service  to  the  apostles;  as  the  Church  chose 
its  servants  or  deacons,  so  the  apostles  chose  their  own. 
Nor  was  it  a  matter  of  constraint,  but  one  of  option. 
John  and  Luke,  we  may  presume,  considered  that  they 
could  better  serve  the  Lord  in  this  manner  than  per- 
haps in  any  other  way  open  to  them,  and  hence  it  was 
of  their  own  free  will  and  without  the  slightest  restraint 
that  they  accepted,  as  they  might  with  equal  propriety 
have  refused,  the  service  if  they  believed  that  they 
cotdd  more  faithfully  use  their  talents  in  some  other 
manner. 

Nevertheless,  this  word  deacon  is  applied  in  the  New- 
Testament  to  a  class  of  brethren  useful  as  servants  of  the 
body  of  Christ  and  honored  accordingly,  but  not  so  well 
qualified  as  others  for  the  position  of  elders.  Their 
choice  at  all,  however,  to  a  special  service  in  the  Church 
implied  good  character,  faithfulness  to  the  Truth  and 
zeal  for  the  service  of  the  Lord  and  his  flock.    Thxis  in 


The  Organization. 


the  early  Chttrch,  when  the  distribution  of  food,  etc.,  for 
the  poor  of  the  flock  was  arranged,  the  apostles  first 
undertook  the  matter  themselves;  but  subsequently 
when  the  murmuring  arose  and  the  claim  was  made  that 
some  were  neglected,  the  apostles  turned  the  matter  over 
to  the  believers,  the  Church,  saying, — Choose  out  from 
amongst  you  suitable  men  for  this  service,  and  we  will 
give  our  time,  knowledge  and  talents  to  the  ministry  of 
the  Word. — Acts  6:  2-5. 

It  will  be  remembered  that  seven  servants,  or  deacons, 
were  chosen,  and  that  amongst  these  seven  was  Stephen, 
who  later  on  became  the  first  martyr, — having  the  honor 
to  be  the  first  to  walk  in  the  Master's  footsteps  even  unto 
death.  The  fact  that  Stephen  was  chosen  by  the  Church 
to  be  a  deacon  in  no  sense  of  the  word  hindered  him 
from  preaching  the  Word  in  any  and  every  manner  in 
which  he  found  an  opportimity.  Thus  we  see  the  per- 
fect liberty  which  prevailed  in  the  primitive  Church. 
The  whole  company,  recognizing  the  talents  of  any 
member  of  the  body,  might  request  him  to  render  it  a 
service;  but  its  request  and  his  acceptance  was  in  no 
sense  a  bondage — in  no  sense  hindered  him  from  using 
his  talents  in  any  other  way  he  might  find  opportvinity. 
Stephen,  the  deacon,  faithful  in  the  serving  of  tables, 
transacting  financial  matters  for  the  company,  etc.,  wa* 
blessed  of  the  Lord  and  granted  opportunities  for  the 
exercise  of  his  zeal  and  talents  in  a  more  public  manner 
in  the  preaching  of  the  Gospel ; — his  career  demonstrating 
that  the  Lord  recognized  him  as  an  Elder  in  the  Church 
before  the  brethren  discerned  his  ability.  Doubtless 
had  he  lived  longer  the  brethren  likewise  would  in  time 
have  discerned  his  qualifications  as  an  Elder  and  ex- 
povmder  of  the  Truth,  and  would  so  have  recognized 
him. 

However,  the  point  we  wish  to  impress  is  the  com- 
plete liberty  of  each  individual  to  use  his  talents  as  ha 
maybe  able,  as  an  evangelist,  whether  by  direct  appoint- 
ment of  the  Ecclesia  of  the  New  Creation  or  not. 
(Stephen  would  not  have  been  competent  to  teach  in 
the  Church,  however,  unless  chosen  by  the  Church  to 


The  New  Creation. 


that  service.)  This  absolute  liberty  of  the  individual 
conscience  and  talents,  and  the  absence  of  any  bondage 
or  authority  to  restrict,  is  one  of  the  marked  features  of 
the  early  Church  which  we  do  well  to  copy  in  spirit  and 
in  deed.  As  the  Church  has  need  of  elders  qualified  and 
competent  to  teach,  and  evangelists  to  preach,  so  it  has 
need  of  deacons  to  serve  it  in  other  capacities,  as  ushers, 
treasurers,  or  what  not.  These  are  servants  of  God  and 
of  the  Church,  and  are  honored  correspondingly;  the 
elders  are  servants,  though  their  service  is  recognized  as 
being  of  a  higher  order, — labor  in  word  and  doctrine. 

TEACHERS  IN  THE  CHURCH. 

As  we  have  just  seen,  "aptness  to  teach"  is  a  qualifi- 
cation necessary  for  the  position  or  service  of  elders  in 
the  Church.  We  might  multiply  citations  from  the 
Scriptures  to  show  that  St.  Paul  classed  himself  not  only 
as  an  Apostle  and  as  an  Elder  and  servant,  but  also  as  a 
teacher,  "not  in  words  which  man's  wisdom  teacheth, 
but  as  the  holy  Spirit  teacheth."  (i  Cor.  2:  13.)  He 
was  not  a  teacher  of  languages  nor  of  mathematics  nor 
oi  astronomy  nor  of  any  of  the  sciences,  except  the  one 
great  science  to  which  the  Lord's  Gospel,  or  good  tidings, 
refers.  This  is  the  signification  of  the  Apostle's  words 
just  quoted;  and  it  is  well  that  aU  of  the  Lord's  people 
should  keep  this  strictly  in  mind.  Not  only  those  who 
teach  and  preach,  but  those  also  who  listen,  are  to  see 
to  it  that  it  is  not  man's  wisdom  that  is  proclaimed,  but 
the  divine  wisdom.  Thus  the  Apostle  exhorts  Timothy, 
"  Preach  the  Word."  (2  Tim.  4:2.)  "These  things  com- 
mand and  teach."  (i  Tim.  4:  11.)  "These  things 
teach  and  exhort."  (i  Tim.  6:  2.)  Going  still  fiu-- 
ther  the  Apostle  indicates  that  all  of  the  Church  as  well 
as  the  elders  should  see  to  it  that  teachers  of  false  doc- 
trines, and  teachers  of  philosophy  and  "science,  falsely  so 
called,"  are  not  recognized  as  teachers  of  the  Church. 
The  Apostle's  recommendation  is,  "If  any  man  teach 
otherwise,"  etc.,  withdraw  thyself — do  not  lend  support 
to  that  which  is  another  Gospel  than  the  one  ye  have 
received,  which  was  delivered  unto  you  by  them  that 


256 


The  Organization. 


preached  the  Gospel  unto  you  with  the  holy  Spirit  sent 
down  from  heaven. — i  Tim.  6:  3-5;  Gal.  i:  8. 

There  are  some,  however,  who  are  competent  to  teach , 
capable  of  making  plain  to  others  the  divine  plan  in  a 
private  way,  who  have  no  capacity  for  oratory,  public 
speaking,  "prophecy."  Those  who  can  privately  speak 
a  word  for  the  Lord  and  for  his  cause  are  not  to  be  dis- 
couraged; but,  on  the  contrary,  are  to  be  encouraged  to 
use  their  every  opportunity  to  serve  those  who  have  an 
ear  to  hear,  and  to  show  forth  the  praises  of  our  Lord 
and  King.  Then,  again,  we  are  to  distinguish  as  between 
"teaching  and  preaching."  (Acts  15:35.)  Preaching 
is  discotu-sLng  in  public;  teaching  can  generally  better 
be  accomplished  in  a  more  private  manner — m  a  Bible 
class  or  in  private  conversation, — and  the  ablest  preach- 
ers, public  speakers  or  "prophets"  have  found  occa- 
sionally that  their  public  work  prospers  best  when  it  is 
ably  supplemented  by  the  less  public  discourses,  by  the 
more  private  expounding  of  the  deep  things  of  God,  to  a 
smaller  company.* 

The  gift  of  the  evangelist,  the  power  to  stir  men'.<5 
hearts  and  minds  to  investigation  of  the  Truth,  is  a  special 
gift  not  possessed  by  all  to-day  any  more  than  in  the 
early  Church.  Moreover,  changed  conditions  have 
more  or  less  changed  the  character  of  this  work,  so  that 
to-day  we  find  that  in  consequence  of  general  education 
amongst  the  people,  the  evangelistic  work  can  largely  ba 
accomplished  through  the  printed  page.  Many  are 
engaged  in  the  present  time  in  this  work — scattering 
tracts  and  sample  copies  of  the  Watch  Tower,  and  col- 
porteuring  the  Millennial  Dawn  publications.  The 
fact  that  these  evangelists  are  working  on  lines  adapted 
to  our  day  instead  of  upon  the  lines  adapted  to  the  past, 
is  no  more  an  argument  against  this  work  than  is  the 

*It  is  for  this  reason  we  advocate  that  when  "Pilgrims" 
come  to  you,  only  one  or  two  sessions  be  devoted  to  "prophe- 
sying" or  public  preaching,  while  the  remainder  of  nis  time 
in  your  vicinity  be  employed  in  teaching,  in  parlor  meetin.<^s 
of  the  deeply  interested  ones,  or,  if  this  be  impossible,  in  pri- 
vate visiting  and  teaching. 


The  New  Creation. 


257 


fact  that  they  travel  by  steam  and  electric  power  instead 
of  on  foot  or  on  camels.  The  evangelization  is  through 
the  presentation  of  the  Truth — the  divine  plan  of  the 
ages, — the  Word  of  God, — the  "good  tidings  of  great 
joy."  According  to  our  judgment,  there  is  no  other 
evangelistic  work  to-day  achieving  so  great  results  as 
this.  And  there  are  many  who  have  the  talent,  the 
qualifications,  for  engaging  in  this  service,  who  are  not 
prepared  to  engage  in  other  departments  of  the  work — 
many  reapers  who  have  not  yet  gone  forth  into  the  vine- 
yard, and  on  w^hose  behalf  we  are  continually  praying 
that  the  Lord  of  the  harvest  would  send  them  forth, — 
would  grant  them  to  see  their  privileges  and  oppor- 
tunities of  engaging  in  this  evangelistic  ministry. 

When  Philip,  the  evangelist,  had  done  what  he  could 
for  the  people  of  Samaria,  Peter  and  John  were  sent  to 
them  (Acts  8 :  14) .  And  so  our  colportetiring  evangelists, 
after  stirring  up  the  pure  minds  of  their  hearers,  intro- 
duce to  them  the  Millennial  Dawn  and  Zion's  Watch 
Tower,  as  teachers  whom  they  can  hear  and  with  whom 
they  can  confer  further  respecting  the  way  of  the  Lord. 
As  Peter  and  Paul  and  James  and  John,  as  the  Lord's 
messengers  and  representatives,  wrote  epistles  to  the 
household  of  faith,  and  thus  shepherded  and  counseled 
and  encouraged  his  flock,  so  now,  the  Watch  Tower  visits 
the  friends,  personally  and  collectively,  regularly — 
seeking  to  confirm  their  faith  and  to  form  and  crystallize 
their  characters  along  the  lines  established  by  the  Lord 
and  his  apostles. 

MANY  SHOULD  BE  ABLE  TO  TEACH. 

The  Apostle  wrote  to  some,  "For  the  time  [ye  have 
been  in  the  Truth]  ye  ought  to  be  teachers,  but  [in  conse- 
quence of  a  lack  of  zeal  for  the  Lord  and  a  spirit  of  world- 
liness]  ye  have  need  that  one  teach  you  again  which  be 
the  first  principles  of  the  oracles  of  God."  (Heb.  5 :  12.) 
This  implies  that  in  a  general  sense,  at  least,  the  entire 
Church,  the  entire  priesthood,  the  members  of  the  New 
Creation,  should  become  skilful  in  their  Father's  Word 
to  the  extent  that  they  will  be  "ready  always  to  give  an 

17  F 


The  Organization. 


answer  to  every  man  that  asketh  a  reason  for  the  hope 
that  is  in  them,  with  meekness  and  reverence."  (i  Pet. 
3:  15.)  Thus  we  see  again  that  teaching,  scripturally 
considered,  is  not  limited  to  a  clerical  class;  that  every 
member  of  the  New  Creation  is  a  member  of  the  Royal 
Priesthood  "anointed  to  preach,"  and  thus  fully 
authorized  to  declare  the  good  tidings  to  those  who  have 
ears  to  hear, — each  according  to  his  ability  to  present  it 
faithfully  and  lucidly.  But  here  comes  in  a  peculiar 
statement  by  another  Apostle: 

"be  not  many  of  you  teachers,  brethren." 

— Jamea  3:  i. — 

What  does  this  mean?  The  Apostle  answers,  saying: 
"Knowing  that  ye  shall  receive  severer  sentence" — 
knowing  that  temptations  and  responsibilities  both 
increase  with  every  advance  step  of  eminence  in 
the  body  of  Christ.  The  Apostle  does  not  exhort 
that  none  shall  become  teachers,  but  would  have 
each  one  who  believes  himself  possessed  of  some  talent 
for  teaching  remember  that  it  is  a  responsible  thing  to 
undertake  to  any  extent  to  be  the  mouthpiece  of  God — to 
make  sure  that  not  a  word  is  uttered  which  would  mis- 
represent the  divine  character  and  plan,  and  thus  dis- 
honor God  as  well  as  do  injury  to  those  who  might  hear. 

Well  were  it  for  the  Chiu-ch  if  all  would  recognize  and 
obey  this  counsel,  this  wisdom  from  above.  There 
might  be  much  less  teaching  done  than  is  now  being  done  j 
but  the  effect  both  upon  teachers  and  learners  would  be 
not  only  a  greater  reverence  for  the  Lord  and  the  Truth, 
his  Word,  but  a  greater  freedom  from  confusing  errors. 
Along  this  line,  our  Master's  words  imply  that  some  will 
have  a  share  in  the  Kingdom  whose  teachings  have  not 
been  in  the  fullest  accord  with  the  divine  plan ;  but  that 
the  consequent  result  will  be  a  lower  position  in  the 
Kingdom  than  if  more  earnest  heed  had  been  given  to 
have  the  teaching  none  other  than  the  divine  message. 
His  words  are,  "Whosoever,  therefore,  shall  break  ona 
of  these  least  commandments,  and  shall  teach  men  so, 
he  shall  be  called  the  least  in  the  Kingdom  of  Heaven.'* — 
Matt,  s:  10. 


The  N'ew  Creation. 


2S9 


"ye  need  not  that  any  man  teach  you." 
."The  anointing  which  ye  have  received  of  him  abideth 
in  you,  and  ye  need  not  that  any  man  teach  you;  but  as  the 
same  anointing  teacheth  you  of  all  things,  and  is  truth,  and 
is  no  lie,  and  even  as  it  hath  taught  you  ye  shall  abide  in  him. " 

"Ye  have  an  unction  from  the  holy  one  and  ye  know  all 
things."— 1  Jno.  2:27,  20. 

In  view  of  the  many  Scripttires  which  encourage  the 
Church  to  learn,  to  grow  in  grace  and  knowledge,  to 
btiild  one  ^nother  tip  in  the  most  holy  faith,  and  to 
expect  that  the  Lord  would  raise  up  apostles,  prophets, 
evangelists,  teachers,  etc.,  this  statement  by  the  Apostle 
James  seems  very  peculiar  imtil  rightly  understood.  It 
has  been  a  stone  of  stumbling  to  quite  a  few,  although 
we  may  be  sure  that  the  Lord  has  not  permitted  any 
whose  hearts  were  in  a  proper  attitude  toward  him  to 
be  injured  by  it.  The  prevalent  tenor  of  the  Scripture 
to  the  contrary — line  upon  line  and  precept  upon  pre- 
cept— no  less  than  the  experiences  of  life,  are  quite  suffi- 
cient to  convince  every  person  of  humble  mind  that 
there  is  something  radically  wrong  with  the  translation 
of  this  passage  or  with  the  ideas  that  are  generally 
drawn  from  it.  Those  who  are  injured  are  usually  very 
self-conscious  people,  whose  seK-conceit  leads  them  to 
prefer  that  the  Lord  should  treat  them  separately  and 
apart  from  all  the  remainder  of  the  New  Creation.  Such, 
however,  is  in  absolute  contradiction  to  the  general 
teaching  of  the  Scriptures  that  the  body  is  one,  and  has 
many  members  tmited  in  the  one;  and  that  the  nutri- 
ment supplied  is  carried  to  each  member  of  the  body  for 
its  nourishment  and  strengthening  through  or  in  con- 
junction with  the  other  members.  Thus  the  Lord  in- 
tended to  make  his  people  interdependent  upon  each 
other,  to  the  intent  that  there  might  be  no  schism  in  the 
body;  and  it  is  to  this  end  that  he  has  exhorted  us 
through  the  Apostle  not  to  neglect  the  assembling  of 
oiu-selves  together,  but  to  remember  that  he  is  specially 
pleased  to  meet  with  the  Ecclesia,  the  body,  in  every 
place,  even  if  so  small  a  number  as  "two  or  three  be 
gathered  together"  in  his  name. 

Examining  the  text  we  find  that  the  -Apostle  is  contro- 


26o 


I 

The  Organization. 


verting  an  error  prevalent  in  his  day — a  gross  error 
which,  in  the  name  of  the  Truth,  in  the  name  of  Chris- 
tianity, in  the  name  of  discipleship  to  the  Lord,  was 
virtually  making  void  the  entire  revelation.  He  de- 
clare this  erroneous  system  to  be  no  part  of  the  true 
Church  or  its  doctrines,  but,  on  the  contrary,  antichrist, 
or  opposed  to  Christ  while  claiming  his  name ;  thus  sail- 
ing under  false  colors.  He  says  of  these  that  "they 
went  out  from  us  because  they  were  not  of  us  [either  they 
never  were  true  Christians  or  they  had  ceased  to  be  such]; 
for  if  they  had  been  of  us  they  would  have  remained 
with  us."  He  points  out  their  error;  namely,  that  the 
prophecies  of  a  Messiah  were  figtu-ative,  and  never  to  be 
fulfilled  through  mankind,  and  declared  this  a  complete 
<^nial  of  the  Gospel  statement  that  the  Son  of  God 
became  flesh,  was  anointed  at  his  baptism  by  the  holy 
Spirit  as  the  Messiah  and  that  he  redeemed  us. 

The  Apostle's  thought  is,  that  any  who  have  become 
Christians  at  all,  any  who  have  understood  the  divine 
plan  to  any  extent,  must  first  have  before  them  the  fact 
that  they  and  all  were  sinners  and  in  need  of  a  Redeemer; 
and,  secondly,  the  fact  that  Jesus,  the  Anointed  One, 
had  redeemed  them  by  the  sacrifice  of  his  own  life.  The 
Apostle  further  declares  that  they  have  no  need  that 
any  man  teach  them  this  basic  truth.  They  could  not  be 
Christians  at  all  and  yet  be  in  ignorance  of  this  funda- 
mental of  the  Christian  religion, — that  Christ  died  for 
their  sins  according  to  the  Scriptures,  and  rose  again  for 
their  justification — and  that  our  justification  and  conse» 
quent  sanctification  and  hope  of  glory  are  all  dependent 
upon  the  fact  and  value  of  Christ's  sacrifice  on  their 
behalf.  He  points  out  that  although  it  might  have  been 
possible  to  trust  in  and  believe  on  the  Father  without 
believing  on  the  Son  before  the  Son  was  manifested,  yet 
now,  whosoever  denieth  the  Son  of  God  denies  thereby 
the  Father;  and  no  one  can  confess  the  Son  of  God  with- 
out confessing  at  the  same  time  the  Father  and  the 
Father's  plan,  of  which  he  is  the  center  and  executor. 

So,  then,  we  to-day  can  see  exactly  what  the  Apostle 
meant ;  namely,  that  whoever  had  been  begotten  of  the 


TJie  New  Creation. 


261 


holy  Spirit  must  first  have  been  a  believer  n  the  Lord 
Jesus; — that  he  was  the  Only  Begotten  of  the  Father; 
that  he  was  manifested  in  the  flesh;  that  he  was  holy, 
harmless  and  separate  from  sinners;  that  he  gave  himself 
as  ovir  ransom;  and  that  the  sacrifice  was  accepted  of  the 
Father  and  witnessed  by  his  resurrection  to  be  the 
glorious  King  and  Deliverer.  Without  this  faith  no  one 
could  receive  the  holy  Spirit,  the  anointing:  conse- 
quently, whoever  has  the  anointing  needs  not  that  any 
man  shall  waste  time  in  discussing  further  the  ftmda- 
mental  question  as  to  whether  Jesus  was  or  was  not  the 
Son  of  God;  whether  or  not  he  was  the  Redeemer; 
■whether  or  not  he  was  the  anointed  Messiah  who  shall 
fvilfil  in  God's  due  time  the  precious  promises  of  the 
Scriptures.  The  same  anointing  which  we  have  re- 
ceived, if  it  abides  in  us,  will  assvtre  us  of  the  truth  of 
these  things — "Even  as  it  hath  taught  you  ye  must 
abide  in  him."  Whoever  abides  not  in  him,  in  the  Vine, 
is — like  the  branch  cut  off — sure  to  wither;  whoever 
abides  in  him  is  sure  to  abide  in  his  Spirit  also,  and  can- 
not deny  him. 

"Ye  have  an  imction  from  the  holy  one  and  ye  all 
know  it."  (DiagloU.)  The  holy  Spirit  was  typified 
throughout  the  Jewish  dispensation  by  holy  oil  which, 
poured  upon  the  head  of  the  High  Priest,  ran  down  over 
all  the  body ;  so  whoever  is  of  the  body  of  Christ  is  under 
the  anointing,  under  the  influence  of  the  Spirit,  and 
wherever  the  Spirit  of  the  Lord  is,  it  is  imctuous,  smooth, 
lubricative.  Its  tendency  is  to  follow  peace  with  all  men, 
so  far  as  is  possible,  and  so  far  as  fidelity  to  righteous- 
ness will  permit.  It  is  opposed  to  friction, —  to  anger, 
malice,  hatred,  strife.  Those  tmder  its  influence  are 
glad  to  be  taught  of  the  Lord,  and  so  far  from  quarreling 
with  his  plan  and  revelation,  they  readily  fall  into  full 
harmony  with  them,  and  have  correspondingly  the  lubri- 
cation promised — the  unction,  the  smoothness,  the  peace, 
the  joy,  the  holiness  of  mind. 

Those  who  have  received  the  Spirit  of  the  Lord  in  this 
sense  of  the  word,  bringing  peace  and  joy  and  harmony 
into  their  hearts,  knowing  that  they  have  these  as  a  result 


263 


The  Organization. 


of  the  Lord's  dealings  with  them,  and  that  they  received 
these  since  thej''  believed  on  the  Lord  Jesus  and  accepted 
him  as  the  Anointed  One.  This  unction,  therefore,  is 
an  evidence  not  only  to  themselves  but,  in  a  considerable 
measure,  an  evidence  to  others  that  they  are  members 
of  the  body  of  Christ;  while  those  who  lack  this  peace 
and  joy,  and  whose  hearts  are  filled  with  malice  and 
strife  and  hatred  and  bickerings  and  quarrelings  and 
disputes,  certainly  lack  the  evidence  of  the  anointing, 
of  the  lubrication,  of  the  smoothness  which  accom- 
panies the  Spirit  of  the  Lord.  True,  we  are  not  all  alike, 
and  the  smoothness  may  not  in  the  outward  affairs  of 
life  manifest  itself  so  quickly  in  some  as  in  others;  but 
very  early  in  the  Christian  experience  this  smoothness 
should  be  looked  for  in  the  heart,  as  an  evidence  that  we 
have  been  with  Jesus  and  learned  of  him  and  received 
his  Spirit,  and  shortly  after  it  should  begin  to  be  evident 
to  others  in  the  daily  life. 

"We  see,  then,  that  nothing  in  the  Scriptures  opposes 
the  general  tenor  of  the  Lord's  Word  respecting  the 
necessity  of  teachers  and  of  learning  the  mind  of  the 
Lord  through  them.  Not  that  we  hold  that  God  is 
dependent  upon  the  teachers,  and  that  he  could  not 
instruct,  edify  and  build  up  the  members  of  the  New 
Creation  by  some  other  means  or  agency;  but  because 
his  Word  declares  that  this  is  his  means  and  agency,  his 
method  for  instructing  and  upbuilding  the  Church,  the 
body  of  Christ — that  there  may  be  no  schism  in  the  body 
and  that  each  member  may  learn  to  sympathize  with 
and  cooperate  with  and  assist  every  other  member. 

We  have  already  considered  the  fact  that  these  teach- 
ers are  not  to  be  regarded  as  infallible,  but  that  their 
words  are  to  be  weighed  and  measured  by  the  divine 
standards — the  words  of  the  Lord  and  the  apostles  and 
the  holy  prophets  of  past  dispensations,  who  spoke  and 
wrote  as  they  were  moved  by  the  holy  Spirit  for  our 
admonition  upon  whom  the  ends  of  the  age  have  come. 
We  now  call  attention  to  the  Apostle's  declaration, 
"Let  him  that  is  taught  in  the  Word  communicate  to 
him  that  teacheth  in  all  good  things." — Gal.  6:  6. 


The  New  CreaHon. 


263 


"'him  that  is  taught"  and  "him  that  teacheth." 

This  Scripture,  in  accord  with  all  the  others,  shows 
us  that  God  designed  to  instruct  his  people  by  means  of 
each  other ;  and  that  even  the  humblest  of  his  flock  shall 
think  for  himself  and  thus  develop  an  individual  faith 
as  well  as  an  individual  character.  Alas,  that  this 
important  matter  is  so  generally  overlooked  amongst 
those  who  name  the  name  of  Christ!  This  Scripture 
recognizes  teacher  and  pupils;  but  the  pupils  are  to  feel 
free  to  communicate,  to  make  known  to  the  teachers  any 
and  every  matter  coming  to  their  notice  and  seeming  to 
bear  upon  the  subject  discussed ; — not  as  desiring  to  be 
teacher  but  as  an  intelligent  student  to  an  elder  brother 
student.  They  are  not  to  be  machines,  nor  to  be  afraid 
to  communicate;  but  by  asking  questions,  calling  atten- 
tion to  what  seems  to  them  to  be  misapplications  of 
Scripture  or  what  not,  they  are  to  do  their  part  in  keep- 
ing the  body  of  Christ  and  his  teachings  pure — they  are 
thus  to  be  critics ;  and  instead  of  being  discouraged  from 
doing  this,  and  instead  of  being  told  that  they  must  not 
criticize  the  teacher  or  call  in  question  his  expositions, 
they  are,  on  the  contrary,  lu-ged  to  commtmicate,  to 
criticize. 

We  must  not,  however,  suppose  that  the  Lord  wished 
to  encourage  any  hypercritical  spirit,  or  combative, 
fatxlt-finding  disposition.  Such  a  spirit  is  entirely  con- 
trary to  the  holy  Spirit,  and  not  only  so,  but  would  be 
very  dangerous ;  because  whoever  in  a  spirit  of  debate 
sets  forth  a  hypothetical,  or  supposititious  case  which  he 
does  not  believe  to  be  the  Truth,  merely  with  a  view  to 
confusing  his  opponent,  having  a  "debate,"  etc.,  is  sure 
to  be  injured  as  well  as  tolerably  sure  to  injure  others  by 
such  a  course.  Honesty  to  the  Truth  is  a  prime  essential 
to  progress  in  it :  to  oppose  what  one  believes  to  be  the 
Truth,  and  to  even  temporarily  uphold  what  one  believes 
to  be  an  error,  "for  fun,"  or  for  any  other  reason,  will 
surely  be  offensive  to  the  Lord  and  bring  some  just 
retribution.  Alas,  how  many  have  undertaken  to  "see 
just  what  could  be  said"  against  a  position  which  they 


264  The  Organization. 

believed  to  be  the  Truth,  and  have  been  entangled  and 
entirely  captivated  and  blinded  while  piorsuing  this 
course !  Next  to  the  Lord,  the  Truth  is  the  most  precious 
thing  in  all  the  world ;  it  is  not  to  be  trifled  with,  not  to 
be  played  with ;  and  whoever  is  negligent  along  this  line 
will  himself  sustain  injury. — See  2  Thes.  2:  10,  11. 

It  is  proper  to  remark  that  the  word  " ccnnmunicate" 
is  a  broad  one,  and  includes  not  only  communication 
respecting  thoughts,  sentiments,  etc.,  but  may  be  under- 
stood also  to  mean  that  he  who  is  taught  and  who  receives 
spiritual  benefits  should  be  glad  to  communicate  in 
some  manner  to  the  support  of  those  who  teach, — giving 
to  the  Lord,  the  brethren,  the  Truth,  of  the  fruit  of  his 
labors  and  talents.  And  such  is  the  very  essence  of  the 
holy  disposition  of  the  New  Creation.  Early  in  Chris- 
tian experience  each  learns  the  meaning  of  their  Master's 
words,  "  It  is  more  blessed  to  give  than  to  receive,"  and, 
hence,  all  who  have  this  spirit  are  glad  indeed  to  give 
of  earthly  things  in  the  service  of  the  Truth,  and  that  in 
proportion  as  they  receive  spiritual  blessings  into  good 
and  honest  hearts.  The  question  of  how  to  give,  and  of 
the  wisdom  to  be  exercised,  will  be  considered  later  on, 
under  another  head. 

woman's  province  in  the  church. 

In  some  respects  this  subject  could  be  better  consid- 
ered after  examining  the  general  relationship  of  man 
and  woman  in  the  divine  order;  but  in  an  important 
sense  this  is  the  appropriate  place  for  its  presentation ; — 
the  other  concurrent  views,  set  forth  later  on,  we  believe 
will  be  found  corroborative  of  what  we  now  present. 

Nothing  is  clearer  than  that  sex  is  ignored  by  the  Lord 
in  the  selecting  of  his  Ecclesia  of  the  New  Creation. 
Both  males  and  females  are  baptized  into  membership 
in  the  "one  body"  of  which  Jesus  is  the  Head.  Both 
are,  therefore,  alike  eligible  to  a  share  in  the  First 
Resurrection  and  its  glor>',  honor  and  immortality,  on 
the  general  condition,  "if  we  suffer  with  him  we  shall 
also  reign  with  him."  Both  have  been  honorably  men- 
tioned by  our  Lord  and  the  apostles  in  warmest  terms. 


The  New  Creation. 


265 


Hence,  any  limitations  placed  upon  the  female  as  to  the 
character  and  extent  of  Gospel  service,  must  be  under- 
stood to  appertain  merely  to  the  present  time,  while 
still  in  the  flesh ;  and  must  be  accounted  for  in  some  other 
maimer  than  by  supposing  a  divine  preference  for  males. 
We  shall  endeavor  to  show  that  the  discriminations 
between  the  sexes  are  along  symbolical  and  typical 
lines — because  the  man  symbolizes  Christ  Jesus,  the 
Head  of  the  Chtirch,  while  the  woman  symbolizes  the 
Church,  the  Bride,  under  the  divinely  appointed  Head. 

Oxir  Lord's  love  for  his  mother,  and  for  Martha  and 
Mary  and  other  "honorable  women  who  ministered  tmto 
him  of  their  substance, "  is  very  evident  from  the  record, 
even  aside  from  the  direct  statement  that  he  "loved" 
them  (Jno.  11:  5) ;  yet  when  choosing  his  twelve  apostles, 
and  later  the  "seventy,"  he  included  none  of  them.  We 
caimot  suppose  this  to  have  been  an  oversight,  either, — 
even  as  it  was  not  by  oversight  that  the  female  members 
of  the  tribe  of  Levi  were,  as  respected  the  public  services, 
ignored  for  the  more  than  sixteen  centuries  previous. 
Nor  can  we  explain  the  matter  by  supposing  that  the 
females  of  our  Lord's  friends  were  not  sufficiently 
educated  to  be  used  by  him ;  for  of  those  chosen  the  record 
is  that  it  was  readily  perceived  that  "they  were  ignorant 
and  tmleamed  men."  We  must,  therefore,  conclude  that 
it  was  of  divine  intention  that  from  amongst  the  "breth- 
ren," only  the  males  were  chosen  to  be  the  special  public 
servants  and  ambassadors  of  the  Gospel.  And  here,  be 
it  noted,  that  this  divine  arrangement  is  the  reverse  of 
the  method  of  the  great  Adversary  who,  although  ready 
to  use  either  sex  as  his  tools,  has  always  found  woman 
his  most  efficient  representative. 

The  first  woman  was  Satan's  first  ambassador — a 
successful  one,  too,  in  misleading  the  first  man  and 
plvmging  the  entire  race  into  sin  and  death.  The 
witches  of  the  past,  and  spirit  mediums,  "Christian 
Scientists"  of  our  times,  are  all  evidences  along  this 
same  line, — of  Satan's  propaganda  through  women 
nearly  as  marked  as  the  divine  propaganda  through  men. 
Moreover,  the  divine  program  runs  covmter  to  the 


266 


The  Organization. 


natviral  tendency  of  all  men  to  specially  esteem  women 
in  religious  matters — to  accredit  to  the  sex  a  higher 
degree  of  purity,  spirituality,  fellowship  with  God. 
This  tendency  is  notable  in  the  records  of  the  past  as 
well  as  in  the  present,  as  evidenced  by  the  Egj'ptian 
goddess  Isis,  the  Assyrian  goddess  Ashtaroth,  the  Greek 
goddess  Diana,  and  Juno  and  Venus  and  Bellona,  and 
the  Mariolatry  which  for  centuries  and  to-day  dominates 
fully  two-thirds  of  those  claiming  the  name  of  Christ — 
notwithstanding  the  most  explicit  appointment  of  man 
as  the  mouthpiece  and  representative  of  the  Lord  in  his 
Church. 

Aside  from  its  symbolic  meaning,  the  Lord's  Word 
does  not  inform  us  if  there  be  other  reasons  for 
sex-distinction,  and  our  surmises  respecting  the  matter 
may  or  may  not  be  correct:  in  our  opinion,  however, 
some  of  the  qualities  of  heart  and  mind  v  f  ich  combine 
in  the  noblest  types  of  woman,  render  her  imsuitable 
for  public  religious  services.  For  instance,  by  nature 
woman  is,  fortunately,  endowed  with  the  desire  to  please 
and  to  win  approval  and  praise.  This  quality  is  an  ines- 
timable blessing  in  the  home,  leading  to  the  preparation 
of  the  numerous  table-delicacies  and  attractive  home 
adornments  which  differentiate  a  home  from  the  apart- 
ments of  old  maids  or  old  bachelors.  The  true  wife  is 
happy  when  endeavoring  to  make  her  family  happy,  and 
rejoices  in  their  manifestations  of  appreciation  of  her 
efforts — cookery,  etc.,  and  she  should  never  be  denied 
the  encomiums  which  surely  are  her  due  and  which  her 
nature  craves  and  which  are  absolutely  essential  to  her 
health  and  progress. 

But,  if  woman  be  lifted  out  of  her  sphere — so  large 
and  so  important  that  the  poet  has  well  said,  "The 
hand  that  rocks  the  cradle  is  the  hand  that  rules  the 
world" — if  she  get  before  the  public  as  a  lecturer  or 
teacher  or  writer,  she  gets  into  a  position  of  great  dan- 
ger; because  several  of  the  peculiarities  of  her  sex  (one 
of  which  we  have  mentioned)  which  go  to  make  her  a 
true  woman  and  attractive  to  true  men  will  conspire  un- 
der the  unnatural  conditions  to  spoil  her  womanhood — to 


The  New  Creation. 


267 


make  her  "mannish."  Nature  has  set  the  metes  and 
bounds  of  the  sexes,  not  only  in  physical  contoiu*  and 
hair-suite  but  equally  in  qualities  of  heart  and  head — 
adapting  each  to  the  other  so  thoroughly  that  any  in- 
terference with,  or  disregard  of,  her  laws  is  sure  to  work 
injiuy  in  the  end,  however  beneficial  the  changes  may 
temporarily  appear  to  be. 

The  quality  of  approbativetiess  which  nature  has  so 
freely  bestowed  upon  woman  and  which  rightly  exer- 
cised is  so  helpful  to  her,  to  her  home  and  to  her  family, 
is  almost  certain  to  become  a  snare  to  her  if  exercised 
toward  the  public — in  seeking  the  approval  of  the  Chiirch 
or  the  world.  Ambition  to  shine — to  appear  wiser 
and  abler  than  others — is  a  danger  which  besets  all  before 
the  public  ej^e,  and,  undoubtedly,  has  stumbled  many 
men  who  have  become  puffed  up,  and  thus  have  fallen 
into  a  snare  of  the  Adversary :  but  the  very  womanliness 
of  woman  renders  her  peculiarly  liable,  not  only  to 
herself  stumble  in  her  attempt  to  shine,  but  liable  also 
to  stumble  others;  because  such  an  one  getting  off  the 
track  would  be  sure  to  be  supplied  by  the  Adversary 
with  spurious  oil — by  whose  false  light  many  might  be 
led  out  of  the  way  of  the  Lord.  Thus  the  Apostle's 
warning — "Be  not  many  of  you  teachers,  brethren, 
knowing  that  a  man  [who  is  a  teacher]  shall  receive  the 
severer  testing ' '  (James  3 :  i ) — would  be  still  more  forceful 
if  applied  to  the  sisters.  Indeed,  the  danger  with  them 
would  be  so  great  that  none  were  appointed  to  be 
teachers;  and  the  Apostle  writes, — "I  suffer  not  a 
woman  to  teach,  nor  to  usurp  authority  over  a  man,  but 
to  be  in  silence." — i  Tim.  2:  11,  12. 

This  emphatic  and  explicit  statement  cannot,  however, 
be  understood  to  mean  that  the  sisters  of  the  New  Crea- 
tion may  never  impart  a  blessing  by  telling  the  old,  old 
story.  The  same  apostle  refers  most  respectfully  to 
noble  women  of  his  day  as  helpers  in  the  ministry.  For 
instance,  he  mentions  Priscilla  as  well  as  her  husband  as 
•'helpers,"  or  "fellow- workers."  (Rom.  16:  3.)  This 
signifies  more  than  merely  entertainers  who  had  received 
the  Apostle  into  their  home:  it  meant  that  they  worked 


268 


The  Organization. 


with  him  in  his  work — not  merely  in  tent-making,  'sut 
specially  in  his  chief  work  as  a  minister  of  the  Gospel. 
In  a  later  verse  (6)  he  mentions  Mary's  services  differ- 
ently, saying, — "Mary  bestowed  much  labor  on  us." 
She  evidently  was  not  a  fellow-worker.  Her  services 
rendered  the  Apostle,  and  which  he  wished  to  acknowl- 
edge, were  personal  services — perhaps  washing  or  mend- 
ing. Priscilla's  service,  on  the  contrary,  is  mentioned 
in  the  same  language  as  the  services  of  Urbane  (v.  9). 
Indeed,  since  Aquila's  name  is  mentioned  after  that  of 
his  wife,  the  inference  is  reasonable  that  the  wife  was 
the  more  efficient  of  the  two  as  a  "fellow-worker." 
Tryphena  and  Tryphosa  (v.  12)  are  two  other  sisters 
whose  "labor  in  the  Lord"  is  honorably  mentioned. 

Any  interpretation  of  the  Apostle's  words  which 
would  ignore  all  opportunity  for  the  sisters  to  "labor  in 
the  Lord"  would  manifestly  be  erroneous.  It  is  in  the 
gatherings  of  the  Church  (whether  two  or  three  or  more) 
for  worship  and  praise  and  mutual  edification  that  the 
sisters  are  to  take  a  subordinate  place  and  not  attempt 
to  be  the  leaders  and  teachers; — thus  to  do  would  be 
usurping  authority  over  the  man,  upon  whom,  both  by 
nature  and  by  precept,  the  Lord  has  placed  the  respon- 
sibility of  the  leading  ministries ; — undoubtedly  for  wise 
reasons,  whether  we  could  agree  respecting  them  or  not. 

The  Apostle's  restrictions  evidently  related  to  meet- 
ings such  as  he  describes  in  i  Corinthians  14.  These 
meetings  included  the  sisters,  who  certainly  shared  all  of 
its  blessings — ^joining  in  the  songs  and  hymns  and 
spiritual  songs  and  in  the  prayers,  by  whomsoever 
offered.  The  Apostle  wished  to  inculcate  the  necessity 
for  order  in  the  meetings,  that  they  all  might  be  the  more 
profited.  He  urges  that  not  more  than  one  speaker 
orate  or  prophesy  at  a  time,  and  that  all  others  give 
attention;  and  that  not  more  than  two  or  three  orators 
or  prophets  speak  at  one  meeting,  so  as  not  to  give  too 
great  diversity  of  sentiment  at  one  session.  Likewise 
any  speaking  unknown  tongues  were  to  keep  silence  tm- 
less  some  one  present  could  interpret  their  utterances. 

Women  were  not  to  speak  at  all  in  such  meetings. 


The  New  Creation. 


269 


although  outside  the  meetings  or  at  home  they  might 
"ask  their  own  husbands,"  or,  more  properly,  their  own 
men; — they  could  suggest  their  views  or  make  queries 
through  those  brethren  (men)  with  whom  they  were  most 
intimately  acquainted — their  husbands,  if  possible,  or 
brethren  with  whom  thej-  talked  on  their  way  homeward 
from  meetings,  etc.  The  word  home  in  this  text  has  the 
significance  of  family  or  acquaintanceship.  The  thought 
then  is,  Let  them  ask  their  questions  of  or  through  the 
males  of  their  acquaintance.  The  Apostle  proceeds  to 
say,  "It  is  not  permitted  tmto  them  to  speak;  but  they 
are  commanded  to  be  under  obedience,  as  also  saith  the 
Law." — I  Cor.  14:  34-36. 

Evidently  some  in  the  Church  at  Corinth  favored  the 
"women's  rights"  idea,  claiming  that  in  the  Church  the 
rights  of  the  sexes  were  indiscriminate.  But  the  Apostle 
not  only  negatives  this  thought  but,  additionally,  repri- 
mands their  audacity  in  thinking  to  inaugurate  a  pro- 
cedure not  recognized  by  others  of  the  Lord's  people. 
His  words  are, — "What,  came  the  word  [message]  of 
God  out  from  you  [originating  with  you]  ?  or  came  it 
[from  elsewhere]  unto  you,  only?  If  any  man  think 
himself  a  prophet,  or  spiritual,  let  him  acknowledge  that 
the  things  that  I  write  imto  you  are  the  commandments 
of  the  Lord" — and  not  merely  my  personal  opinions,  or 
crotchets.  We,  then,  no  more  than  the  Corinthians,  are 
to  exercise  our  own  preferences  or  judgments  on  this 
subject,  but  are  to  bow  to  the  Apostle's  statements  as 
the  Lord's  command.  And  if  any  one  disputes  the 
Apostle's  g\iidance  on  this  subject,  let  him  be  consistent 
and  reject  him  as  an  Apostle  in  toto. 

It  is  proper  in  this  connection  to  call  attention  to  the 
Apostle's  words  when  speaking  of  the  gifts  from  our  Lord 
to  the  Church — dating  from  Pentecost.  He  says, — 
"And  he  gave  some  to  be  apostles,  and  some  prophets, 
and  some  evangelists,  and  some  pastors  and  teachers; 
for  the  perfecting  of  the  saints,  for  the  work  of  the  min- 
istry, for  the  edifying  of  the  body  of  Christ.  (Eph.  4: 
11,12.)  In  the  Greek  the  article  indicates  the  gender, — 
tnascviline.  feminine  or  neuter.    This  text  then  is  at* 


270 


The  Organization. 


excellent  one  from  which  to  decide  how  partictilarly  the 
Lord  through  the  holy  Spirit  drew  the  line  of  sex  amongst 
the  active  servants  given  to  his  Church.  What  are  the 
facts  as  respects  the  above  text; — which  gender  is  indi- 
cated in  the  Greek?  We  reply  that  the  article  tons 
(plural,  Accus.,  masculine)  occijts  before  apostles, 
prophets,  evangelists  and  pastors,  and  no  article  at  all 
before  teachers,  which  apparently  stands  here  either  for 
"helpers"  (i  Cor.  12:  28),  or  else  is  a  comprehensive 
term  referring  to  the  male  apostles,  male  orators,  male 
evangelists  and  male  pastors  as  all  teachers. 

Let  us  here  remark,  however,  that  for  a  sister  to  call 
the  attention  of  the  assembly  to  the  words  of  the  Lord 
or  of  the  apostles  on  any  subject  under  discussion  without 
giving  her  own  views  could  not  be  considered  teaching, 
nor  as  in  any  sense  usinping  authority  over  the  man: 
she  would,  on  the  contrary,  merely  be  calling  up  the 
words  of  recognized  and  authorized  teachers.  Similarly 
for  a  sister  to  refer  to,  or  to  read  to  others,  this  book  or 
other  of  our  publications  explanatory  of  the  Scripttu-es 
would  not  be  teaching  on  her  part,  but  by  the  author 
quoted.  Thus  we  see  that  the  Lord's  arrangements 
safeguard  his  flock  and  at  the  same  time  make  ample  pro- 
vision for  their  needs. 

All  may  obey  the  divine  command,  but,  assiwedly, 
none  will  comprehend  it  except  as  he  realizes  that  in 
Biblical  usage  a  woman  symbolizes  the  Church,  and  a 
man  symbolizes  the  Lord,  the  Head  or  Master  of  the 
Church.  (See  Eph.  5 :  23 ;  i  Cor.  11:3.)  As  the  Church 
is  not  to  attempt  to  teach  the  Lord,  so  woman,  who 
symbolizes  the  Church,  must  not  assume  the  role  of 
teacher  over  man,  who  symbolically  represents  the  Lord. 
With  this  thought  before  our  minds  no  sister  need  feel 
slighted  and  no  brother  may  feel  puffed  up  by  this 
Scripture  regulation;  rather,  all  will  have  in  mind  that 
the  Lord  is  the  only  teacher  and  that  the  brethren  dare 
not  utter  wisdom  of  their  own;  but  merely  present  to 
others  that  which  their  Head  sets  forth  as  the  Truth. 
Let  us  apply  this  Scripture  (i  Tim.  2 :  1 1,  12)  to  the  Lord 
and  the  Chiirch,  thus, — "Let  a  chiirch  learn  in  silence 


The  New  Creation. 


271 


•with  all  subjection.  I  suffer  not  a  church  to  teach,  nor 
to  usurp  authority  over  Christ  but  to  be  in  silence." 

"let  her  be  covered." 

We  have  already  pointed  out*  that  the  High  Priest 
•who  typified  Christ,  the  High  Priest  of  otir  profession, 
alone  went  with  imcovered  head  when  in  priestly  attire; 
and  that  all  of  the  under  priests,  who  typified  the  Chttrch, 
"the  Royal  Priesthood,"  wore  head  coverings  called 
"bonnets."  The  teaching  of  this  type  is  in  ivl\  accord 
with  what  we  have  just  seen,  for  in  the  gatherings  of  the 
Ecclesia  of  the  New  Creation  the  Lord,  the  antitypical 
High  Priest,  is  represented  by  the  brethren,  while  the 
Church  or  Royal  Priesthood  is  represented  by  the  sisters, 
who  the  Apostle  declares  should  likewise  wear  a  head 
covering  as  indicating  the  same  lesson — the  subser- 
viency of  the  Church  to  the  Lord.  The  Apostle  details 
this  in  I  Cor.  11:  3-7,  10-15. 

Some  have  inferred  that  as  the  Apostle  mentions  a 
woman's  long  hair  being  given  her  by  nature  as  a  cover- 
ing, that  he  meant  nothing  more  than  this ;  but  verse  6 
clearly  shows  to  the  contrary — that  he  meant  that  women 
should  not  only  let  their  hair  grow  long  as  nature  pro- 
vided for,  but,  additionally,  should  ■wear  a  covering, 
which  in  verse  10  he  declares  is  a  sign,  or  symbolic  recog- 
nition of  being  subject  to,  or  under  the  authority  of  man; 
symbolically  teaching  that  the  entire  Chtirch  is  mder 
law  to  Christ.  The  record  of  verse  4  seems  at  first  to  be 
in  conflict  •with  the  requirement  that  women  keep 
silence  in  the  ecclesias.  Our  thought  is  that  while  at 
the  general  Chtirch  service  women  are  not  to  take  a 
public  part,  yet  in  social  meetings  for  prayer  and  testi- 
mony, and  not  for  doctrinal  teaching,  there  could  be  no 
objection  to  the  sisters  participating  with  their  heads 
covered. 

Respecting  this  matter  of  perpetuating  the  typical 
covering  of  their  heads  by  the  sisters,  the  Apostle 
urges  it,  but  he  does  not  state  it  to  be  a  divine  command. 
On  the  contrary,  he  adds,  "If  any  man  seemeth  to  be 


*Tabernacle  Shadows,  p.  36. 


272 


The  Organization. 


contentious  [on  the  subject]  we  have  no  such  custom 
[positive  law  in  the  Church] It  should  not  be  consid* 
ered  a  vital  subject;  though  all  who  are  seeking  to  do 
the  Lord's  will  should  be  particular  in  this  as  well  as 
in  other  regards  from  the  time  they  discern  its  appro- 
priateness as  a  symbol.  The  words,  "because  of  the 
«ngels,"  seem  to  refer  to  the  chosen  elders  of  the 
Church,  who  specially  represent  the  Lord,  the  Head, 
in  the  ecclesias. — Rev.  2:1. 

*         *  * 

Summarizing,  we  suggest  that  the  most  liberal  inter- 
pretation possible  should  be  given  to  the  inspired 
Apostle's  words  respecting  the  scope  of  the  liberty  of 
the  sisters  in  the  affairs  of  the  Church.  Our  judgment 
of  this  we  set  forth  thus: — 

(1)  The  sisters  have  the  same  liberty  as  the  brethren 
in  the  matter  of  the  election  of  the  Church's  servants— 
the  Elders  and  Deacons. 

(2)  The  sisters  cannot  serve  as  elders  or  teachers  in 
the  Church,  because,  the  Apostle  says,  "  1  suffer  not  a 
woman  to  teach."  (i  Tim.  2:12.)  This,  however,  need 
not  be  understood  to  hinder  the  sisters  from  participa- 
ting in  meetings  not  of  the  teaching  or  preaching  kind*, 
such  as  prayer  and  testimony  meetings,  Berean  stud- 
ies, etc.,  because  the  Apostle  says  that  if  she  pray  or 
prophesy  (speak)  it  should  be  with  her  head  covered, 
representing  her  acknowledgment  of  the  fact  that 
the  Lord,  the  Great  Teacher,  is  specially  represented 
by  the  brethren,  (i  Cor.  11:5,  7,  10.)  Such  participa- 
tion need  not  be  considered  teaching ;  because  neither 
are  the  brethren  who  participate  teachers;  as  the  Apos- 
tle says,  "Are  all  teachers  ?"  No,  the  teachers  or  El- 
ders are  specially  chosen,  though  always  from  among 
the  males.— Eph.  4:11 ;  2  Tim.  2:24  ;  i  Cor.  12:28,  29. 


STUDY  VI. 


ORDER  AND  DISCIPLINE  IN  THE  NEW 
CREATION. 

Ubahing  op  Ordination.— Only  thb  Twklvk  Ministers  Plenipo* 

TENTIARY. —  "CLERGY"    AND   "tAITY." — CBOOSINO   ELDERS  ANB 

Deacons.— Ordaining  Elders  in  Every  Ecclesia. — Who  Mat 
Elect  Elders  and  How. — Majorities  not  Sufficient.— Various 
Ministries. — A  Paid  Ministry? — Disciplinb  n»  the  Ecclesia. — 
Mistaken  Calls  to  Preach.- "Warn  Them  that  arb  Unruly.** 
— To  Admonish  not  a  Generai.  Order. — Public  Rebukes  Rare. — 
"See  that  Nonb  Render  Evil  for  Evil." — Provoking  toI,ovb. 
— "The  Assembling  of  Ourselves." — Variety  and  Character  o» 
OUR  Meetings.— Doctrine  Still  Necessary. — Opportunities  for 
Questions. — Profitablb  Meetings  Illustratsd. — "I,et  Etbry 
Man  bb  Pdlly  Persuaded  in  His  own  Mind,"— FxmBXAi,  Serv- 
ices.— Tithes,  Coij.£Ction8,  Charities, 

IN  CONSIDERING  this  subject  it  is  well  that  we 
keep  clearly  before  otir  minds  the  oneness  of 
the  Chtarch,  and  that  while  the  entire  Church 
throughout  the  world  is  one,  yet  in  another  sense  of  the 
word  each  separate  gathering,  or  company,  of  believers 
is  a  representation  of  the  whole.  Each  separate  Ecclesia, 
therefore,  is  to  consider  the  Lord  as  its  Head,  and  to  con- 
sider the  twelve  apostles  as  the  twelve  stars,  bright  ones, 
teachers,  whom  the  Lord  specially  held  in  his  hand  and 
controlled, — using  them  as  his  mouthpieces  for  the 
instruction  of  his  Church  in  every  place,  in  every  gath- 
ering, throughout  the  entire  age. 

Each  congregation  or  Ecclesia — even  if  composed  of 
only  two  or  three — is  to  seek  to  recognize  the  will  of  the 
Head  in  respect  to  all  of  its  affairs.  It  is  to  feel  a  oneness 
with  all  the  dear  ecclesias  of  "like  precious  faith"  in  the 
dear  Redeemer's  sacrifice  and  in  the  promises  of  God, — 
everywhere.  It  is  to  be  glad  to  hear  of  their  welfare, 
and  to  recognize  the  fact  that  the  Lord,  as  the  overseer 
i8f  273 


The  New  Creation. 


of  his  work,  may  today,  as  in  every  period,  use  some 
special  instruments  for  the  service  of  the  Church  as  a 
whole,  as  well  as  use  certain  members  of  each  little  local 
company.  Looking  thus  to  the  Lord  and  recognizing 
the  character  of  the  servants  he  would  use, — htunble, 
zealous,  well  reported  of,  clear  in  the  Truth,  giving 
evidence  of  having  the  anointing  and  the  tmction  of 
the  Spirit, — they  would  be  prepared  to  expect  such  general 
ministries  to  the  needs  of  the  whole  Chtirch,  and  to  seek 
a  share  in  the  general  blessing  and  dispensation  of  the 
' '  meat  in  due  season  "  promised  us  by  the  Master.  -They 
will  specially  remember,  too,  how  he  promised  special 
blessings  in  the  end  of  this  age,  and  that  he  would  pro- 
vide things  new  as  well  as  old  to  the  household  of  faith 
through  appropriate  channels  of  his  own  choosing. — 
Matt.  24:  45-47. 

The  means,  the  channels  of  these  blessings,  the  Lord 
himself  will  oversee  and  direct.  All  the  members  of  the 
body  united  to  the  Head  are  to  have  confidence  and  to 
look  for  the  fulfilment  of  his  promises ;  but,  nevertheless, 
are  to  "try  the  spirits" — to  test  the  doctrines  from 
whomsoever  they  emanate.  The  proving  does  not  imply 
a  lack  of  confidence  in  those  recognized  as  divinely 
directed  channels  of  the  Truth;  but  it  does  imply  a  faith- 
fulness to  the  Lord  and  to  the  Truth  as  superior  to  all 
human  teachers  and  their  utterances; — it  implies  also 
that  they  are  not  listening  for  the  voice  of  man,  but  for 
the  voice  of  the  Chief  Shepherd;  that  they  feast  upon 
his  words  and  love  them — love  to  masticate  them  and 
to  digest  them.  Such  members  of  the  body  grow 
stronger  and  more  rapidly  in  the  Lord  and  in  the  power 
of  his  might  than  do  others,  because  more  attentive  to 
the  Lord's  leading  and  instruction. 

This  general  unity  of  the  body,  this  general  sympathy, 
this  general  teaching  through  a  general  channel  which 
the  Lord  has  provided  for  the  gathering  together  of  his 
jewels  to  himself  at  his  second  presence  (Mai.  3:  17; 
Matt.  24:  31),  does  not  interfere,  however,  with  a  proper 
recognition  of  order  in  each  of  the  little  companies,  or 
^celestas.    However  small  the  company,  there  should 


Its  Order  and  Discipline. 


»7S 


%e  order  in  it.  By  this  word  "order"  we  do  not,  however, 
mean  stiffness  or  formalism.  The  order  which  works 
best  and  most  satisfactorily  is  that  which  works  noise- 
lessly, and  of  which  the  machinery  is  quite  out  of  sight. 
If"  the  meeting  be  so  small  as  three  or  five  or  ten,  it 
should,  nevertheless,  look  to  the  Lord  to  ascertain  his 
guidance  as  to  which  of  the  number  should  be  recognized 
as  elders,  seniors,  or  most  advanced  ones  in  the  Truth, 
possessing  the  various  qualifications  of  an  Elder  as  we 
have  already  seen  these  outlined  in  the  inspired  Word ; — 
clearness  in  the  Truth,  aptness  for  teaching  it,  blameless- 
ness  of  life  as  respects  moral  character,  and  ability  to 
preserve  order  without  unnecessary  friction,  as  might 
be  exemplified  in  his  family,  etc. 

If  the  little  company  thus  have  the  Word  and  Spirit 
of  the  Lord  before  them  and  actuating  them,  the  result 
of  their  tmited  judgments,  as  expressed  in  an  election  of 
servants,  should  be  accepted  as  the  mind  of  the  Lord 
on  the  subject; — the  persons  chosen  as  elders  would, 
in  all  probability,  be  the  best  and  most  suitable  in  the 
number.  However,  care  needs  to  be  observed  that 
such  selections  are  not  made  without  due  consideration 
and  prayer;  hence,  it  is  advisable  that  due  announce- 
ment be  made  in  advance,  and  that  it  be  recognized  that 
only  those  who  claim  to  be  members  of  the  New  Creation 
(male  and  female)  shall  attempt  to  express  the  mind  of 
the  Lord  on  the  subject — in  the  vote.  These  shotdd  be 
such  as  have  passed  the  point  of  repentance  for  sin  and 
restitution  to  the  extent  of  their  ability  and  acceptance  of 
the  Lord  Jesus'  sacrifice'as  the  basis  of  their  harmony  with 
God,  and  who  then  have  made  a  full  consecration  of 
themselves  to  the  Lord,  and  thus  have  come  tmder  the 
anointing  and  all  the  privileges  of  the  "house  of  sons." 
These  alone  are  competent  to  appreciate  and  to  express 
the  mind,  the  will,  of  the  Head  of  the  body.  These  alone 
constitute  the  Church,  the  body  of  Christ,  though  others, 
who  have  not  yet  taken  the  step  of  consecration,  but  who 
are  trusting  in  the  precious  blood,  may  be  cotmted  as 
members  of  "the  household  of  faith"  whose  progress  is 
to  be  hoped  for,  and  whose  welfare  is  to  be  considered. 


276  The  New  Creation, 

ORDAINING  ELDERS  IN  EVERY  ECCLESIA. 

"And  wlten  they  had  ordained  them  elders  in  every  church 
[Ecclesia^  and  had  prayed  with  fasting,  they  commended  them 
to  the  Lord."— Acts  14:  23. 

The  form  of  this  statement,  with  other  frequent,  ref- 
erences to  elders  in  connection  with  all  chtirches,  justifies 
the  inference  that  this  was  the  invariable  custom  in  the 
early  Church.  The  term  "elders,"  as  seen  in  the 
text,  includes  evangelists,  pastors,  teachers,  and 
prophets  (or  public  exponents) ;  hence,  it  is  important 
that  we  learn  what  is  meant  by  this  word  "ordained." 
At  the  present  time  this  word  is  generally  used  in  refer- 
knce  to  a  ceremony  of  installation;  but  this  is  not  the 
significance  of  the  Greek  word  kiroioneo  used  in  this  text. 
It  means,  "to  elect  by  stretching  out  the  hand,"  still  the 
usual  form  of  voting.  This  definition  is  given  in  Prof. 
Young's  Analytical  Bible  Concordance.  As  that  may  be 
considered  a  Presbyterian  authority,  we  will  give  also 
the  definition  set  forth  in  "Strong's  Exhaustive  Con- 
cordance," which  may  be  considered  a  Methodist  author- 
ity. The  latter  defines  the  root  of  the  word — "Ahand- 
reacher,  or  voter  (by  raising  the  hand)." 

A  totally  different  Greek  word  is  used  when  our  Lord 
declared  of  the  Apostles,  "I  have  chosen  you  and 
ordained  you."  (John  15:  16.)  This  is  the  same  word, 
iithemi,  used  by  the  Apostle  when,  speaking  of  his  ordi- 
nation, he  says:  "I  am  ordained  a  preacher  and  an 
apostle."  (i  Tim.  2:  7.)  But  this  ordination,  the 
Apostle  distinctly  declares,  was  "not  of  men,  nor  by 
man,  but  by  Jesus  Christ  and  God  the  Father."  (Gal. 
1:1.)  All  of  the  members  of  the  Anointed  Body, 
united  with  the  Head  and  partakers  of  his  Spirit,  are 
thereby  similarly  ordained,  not  indeed  to  apostleship 
like  Paul,  but  to  be  ministers  (servants)  of  the  Truth, 
each  to  the  extent  of  his  talents  and  opportunities 
(Isa.  61:  1) ; — the  twelve  only  were  ordained  to  be  apos- 
tles, or  special  representatives, — ministers  plenipoten- 
tiary. 

Recurring  to  the  ordination  or  recognition  of  elders 
by  the  vote  of  the  congregation  {Ecclesia)  of  the  New 


Its  Order  and  Discipline. 


277 


Creation,  by  "stretching  forth  the  hand,"  as  seen 
above,  we  note  that  this  was  the  customary  mode;  for 
the  Apostle  uses  the  same  Greek  word  in  telling  how 
Titus  became  his  helper.  He  says,  "who  was  also  chosen 
of  the  churches  to  travel  with  us."  The  words  italicized 
are  from  the  Greek  word  kirotoneo  which,  as  above 
shown,  signifies  "to  elect  by  stretching  out  the  hand." 
And,  further,  the  word  "also"  here  implies  that  the 
Apostle  himself  was  chosen  by  a  similar  vote.  Not 
chosen  or  elected  to  be  an  Apostle,  but  to  be  a  mission- 
ary,— a  representative  of  the  churches  on  this  occasion, 
and,  doubtless,  at  their  expense. 

Evidently,  however,  some  of  the  Apostle's  subsequent 
tours  were  without  the  vote  or  support  of  the  Antioch 
Church.  (2  Tim.  1:  15.)  Primitive  Church  regulations 
left  all  free  to  exercise  their  talents  and  stewardship 
according  to  their  own  consciences.  The  ecclesias 
(congregations)  cotald  accept  or  decline  the  services  of 
apostles,  even,  as  their  special  representatives;  and  the 
apostles  could  accept  or  reject  such  engagements, — each 
exercising  his  own  liberty  of  conscience. 

But,  is  there  no  ordination  of  elders,  etc.,  mentioned 
in  the  New  Testament  other  than  this — an  election? 
Is  there  nothing  signifying  to  give  authority  or  permission 
to  preach,  as  the  English  word  ordain  is  now  generally 
used  in  all  denominations  in  connection  with  licensing 
and  ordaining  elders,  preachers,  etc.?  We  will  examine 
into  these  questions. 

The  word  ordain,  in  respect  to  elders,  is  used  in  one 
other  place,  only,  and  it  is  the  translation  of  a  diflereni 
Greek  word,  viz,  kathestemi,  which  signifies — "To 
place,  or  set  down" — Young.  "To  place  down" — 
Strong.  This  word  occurs  in  Titus  1:5:  "Set  in  order 
the  things  that  are  wanting,  and  ordain  elders  in  every 
city,  as  I  had  appointed  thee" — i.  e.,  as  I  arranged. 
Revised  Version,  "as  I  gave  thee  charge."  On  the  face 
of  it  this  text  seems  to  imply  that  Titus  was  empowered 
to  appoint  these  elders,  regardless  of  the  wishes  of  the 
congregations  (churches,  ecclesias);  and  it  is  on  this 
view  that  the  Episcopal  theory  of  church  order  rests. 


The  iVot'  Creation. 


Catholics,  Episcopalians  and  Methodist-Episcopals  aft 
claim  for  their  bishops  an  apostolic  authority  to  set,  to 
place  or  appoint,  elders  for  the  congregations — without 
the  stretching  forth  of  the  hand,  or  vote  of  the  Church, 

This  text  is  the  bulwark  of  this  idea;  but  it  appears 
to  be  rather  a  weak  support  when  we  notice  the  last 
clause, — "As  I  gave  thee  charge" — and  reflect  that  the 
Apostle  would  surely  not  give  Titus  "charge"  or 
instruction  to  do  differently  from  what  he  (the  Apostle) 
did  in  this  matter.  The  account  of  the  Apostle's  own 
procedure,  rightly  translated,  is  very  explicit:  "And 
when  they  had  elected  them  elders  by  a  show  of  hands 
in  every  Ecclesia,  and  had  prayed  with  fasting,  they  com- 
mended them  to  the  Lord." — Acts  14:  23. 

No  doubt  the  Apostle's  advice  and  the  advice  of  Titus, 
whom  he  specially  commended  to  the  brethren  as  a 
faithftd  minister  of  the  Truth,  woiild  not  only  be  desired, 
but  sought  by  the  brethren,  and  very  generally  followed; 
nevertheless,  the  Apostle  and  all  who  followed  in  his 
steps  sought  to  place  the  responsibility  where  God  placed 
it — on  the  Ecclesia,  whose  concern  it  should  be  to  "Try 
the  spirits  [teachings  and  teachers]  whether  they  be  of 
God."  (i  Jno.  4:  I.)  "If  any  speak  not  according  to 
this  Word  it  is  because  there  is  no  light  in  them;"  and 
•'from  such  turn  away,"  the  Apostle  advises;  they  are 
not  to  vote  for  such,  nor  in  any  manner  to  accept  them 
as  teachers,  elders,  etc. 

In  any  event  the  concurrence  of  the  Ecclesia  would  be 
necessary — whether  expressed  by  vote,  as  stated,  or  not; 
for  suppose  that  Titus  had  appointed  elders  not  con- 
genial to  the  brethren,  how  long  would  peace  have  pre- 
vailed ? — how  much  pastoral  or  other  service  would  such 
an  Elder,  obnoxious  to  the  sentiments  of  the  Chiu-ch, 
accomplish  ?    Practically  none. 

Priestcraft,  and  not  the  teachings  of  our  Lord  and  his 
twelve  apostles,  is  responsible  for  the  division  of  the 
saints  into  two  classes,  called  "clergj'-"  and  "laity." 
It  is  the  spirit  of  priestcraft  and  anti-Christ  that  still 
seeks  to  lord  it  over  God's  heritage  in  every  way  pos- 
sible,— proportionately  to  the  density  of  the  ignorance 


Its  Order  and  Discipline. 


prevailing  in  any  congregation.  The  Lord  and  the 
Apostle  recognize  not  the  elders,  but  the  Church  {Ecclesia) 
as  the  body  of  Christ;  and  whatever  dignity  or  honor 
attaches  to  faithftd  elders,  as  servants  of  the  Lord  and 
the  Church,  is  not  merely  their  recognition  of  themselves 
nor  their  recognition  by  other  elders.  The  congregation 
choosing  must  know  them,  must  recognize  their  Chris- 
tian graces  and  abilities  in  the  light  of  God's  Word,  else 
they  can  grant  them  no  such  standing  or  honor.  No 
Elder,  therefore,  has  any  authority  by  self-appointment. 
Indeed,  the  disposition  to  ignore  the  Church,  the  body 
of  Christ,  and  to  make  himself  and  his  judgment  superior 
to  the  whole,  is  first-class  evidence  that  such  a  brother 
is  not  in  the  proper  attitude  to  be  recognized  as  an 
Elder — humility,  and  a  recognition  of  the  oneness  of  the 
Ecclesia  as  the  Lord's  body,  being  prime  essentials  for 
such  a  service. 

Nor  should  any  brother  assume  public  duties  in  the 
Church  as  leader,  representative,  etc.,  without  an  elec- 
tion— even  though  assured  that  there  is  no  question 
respecting  his  acceptability.  The  Scriptural  method  of 
ordaining  elders  in  all  the  churches  is  by  congregational 
election — by  stretching  forth  the  hand  in  a  vote.  To 
insist  on  such  an  election  before  serving  is  to  follow 
Scriptural  order;  it  fortifies  the  Elder,  and,  additionally, 
reminds  the  Ecclesia  of  its  duties  and  responsibilities  as 
appointees  of  the  elders  in  the  Lord's  name  and  spirit — • 
as  expressing  God's  choice,  God's  will.  Additionally, 
this  Scripttiral  arrangement  interests  the  members  of  the 
Ecclesia  in  all  the  words  and  deeds  of  the  elders,  as  their 
servants  and  representatives.  It  opposes  the  too 
prevalent  idea  that  the  elders  own  and  rule  the  congre- 
gation, and  puts  an  end  to  their  thinking  of  them  and 
speaking  of  them  as  "my  people" — rather  than  as 
"the  Lord's  people  whom  I  serve." 

Why  are  not  these  matters,  so  clearly  Scriptural, 
more  generally  tmderstood  and  set  forth?  Because 
human  nature  is  pleased  to  have  honor  and  preferment, 
and  falls  readily  into  wrong  conditions  favorable  to 
these; — because  they  have  been  popular  for  seventeen 


28o 


The  New  Creation 


centur.es,- — because  the  people  yield  to  these  conditions 
and  prefer  ^hem  to  the  liberties  wherewith  Christ  makes 
free.  Then,  too,  many  have  felt  so  confident  that  the 
customs  of  Babylon  must  be  right  that  they  have  never 
studied  the  Word  of  the  Lord  on  this  subject. 

THE  PERIOD  OF  ELDERSHIP. 

Nothing  is  said  by  inspiration  respecting  the  period 
for  which  an  Elder  should  be  chosen:  we  are,  therefore, 
at  liberty  to  exercise  reason  and  judgment  on  the  ques- 
tion. Many  persons  may  be  esteemed  elders,  or  devel- 
oped brethren  in  the  Chiurch,  and  may  be  useful  and 
highly  appreciated,  and  yet  not  be  of  the  chosen 
elders  set  forth  by  the  Ecclesia  as  its  representatives — 
evangelists,  teachers,  pastors.  The  "elder  women"* 
are  thus  several  times  referred  to  honorably  by  the 
apostles,  without  the  least  suggestion  that  any  of  them 
were  ever  chosen  as  representative  elders  or  teachers  in 
the  congregation  (Ecclesia),  Some  chosen  as  suitable 
to  the  Ecclesia" s  service  might  cease  to  possess  the  stipu- 
lated qualifications ;  or  others  might,  under  divine  prov- 
idence, advance  to  greater  efficiency  for  the  service  of 
the  Church.  A  year,  or  its  divisions — a  half  or  a  quarter 
year — would  seem  appropriate  periods  for  such  services 
— the  latter  if  the  persons  were  less  tried,  the  former  if 
well  tried  and  favorably  known.  In  the  absence  of  law, 
or  even  of  advice  or  suggestion,  it  would  be  for  each  con- 
gregation to  determine  as  best  they  can  the  Lord's  will 
in  each  case. 

THE  NUMBER  OP  ELDERS. 

The  number  of  elders  is  not  limited  in  the  Scriptiu-esj 
but,  reasonably,  much  would  depend  on  the  size  of  the 
Ecclesia,  as  well  as  upon  the  ntmiber  available — compe- 
tent, etc.  (None  should  be  assumed  to  be  a  believer  and 
to  be  fully  consecrated ;  both  by  word  and  act  he  should 
have  given  tmmistakable  evidences  of  both  his  faith  and 
consecration  long  before  being  chosen  an  Elder.)  We 
favor  having  as  many  as  are  possessed  of  the  outlined 
qualifications,  and  the  dividing  of  the  services  amongst 

♦Woman's  place  in  the  Church  is  treated  in  Chap.  v. 


Its  Order  a7id  Discipline. 


them.  If  the  pro*-cr  zeal  actuates  them,  some  kind  of 
missionary  or  evangelistic  work  will  soon  claim  some  of 
them,  or  portions  of  the  time  of  many.  Each  Ecclesia 
shotild  thus  be  a  theological  seminary  from  which  effi- 
cient teachers  would  continually  be  going  forth  to  wider 
fields  of  service.  The  Elder  who  would  manifest  jealousy 
of  others  and  a  desire  to  hinder  them  from  ministering 
should  be  considered  unworthy  a  continuance; — yet, 
no  one  either  incompetent  or  a  novice  should  be 
chosen — to  satisf}'-  his  vanity.  The  Chtirch,  as  members 
of  the  body  of  Christ,  must  vote  as  they  believe  the  Head 
wotdd  have  them  vote. 

A  caution  should  perhaps  be  given  against  electing  an 
Elder  where  none  is  found  competent  for  the  service, 
tmder  the  qualifications  set  forth  by  the  apostles; — far 
better  have  no  elders  than  incompetent  ones.  In  the 
interim,  tmtil  a  brother  shall  be  found  competent  for  the 
service,  let  the  meetings  be  of  an  informal  kind,  with  the 
Bible  as  the  text-book  and  with  Brother  Russell  repre- 
sentatively present  as  teacher  in  the  Dawns  and  Towers 
• — yotu*  chosen  Elder,  if  you  so  prefer.  Any  questions 
pertinent  to  your  welfare  and  capable  of  a  Scriptural 
•answer  he  will  be  pleased  to  have  you  refer  to  him  by 
mail. 

WHO  MAY  ELECT  ELDERS  AKD  HOW? 

Only  the  Ecclesia  (the  body — male  and  female),  the 
New  Creatures,  are  electors  or  voters.  The  general 
"household  of  faith,"  believers  who  have  not  consecrated, 
have  nothing  to  do  with  such  an  election ;  because  it  is 
the  Lord's  choice,  through  his  "body,"  possessing  his 
Spirit,  that  is  sought.  All  of  the  consecrated  body 
should  vote,  and  any  of  them  may  make  nominations  at 
a  general  meeting  called  for  the  purpose, — preferably  a 
week  in  advance  of  the  voting,  so  as  to  afford  time  for 
consideration. 

Some  have  urged  that  the  voting  should  be  by  ballot, 
so  that  all  might  be  the  more  free  to  express  their  real 
choice.  We  answer  that  whatever  advantage  there  is 
in  this  is  offset  by  a  disadvantage:  namely,  in  the  loss 


283 


The  New  Creation. 


of  the  discipline  and  character-building  accomplished  by 
the  apostolic  mode  of  "stretching  forth  the  hand." 
Each  should  learn  to  be  candid  and  straightforward, 
yet,  at  the  same  time,  loving  and  gentle.  The  vote,  be 
it  remembered,  is  the  Lord's  choice — expressed  by  mem- 
bers of  his  body  to  the  extent  of  their  ability  to  discern 
it.  No  one  is  at  liberty  to  shirk  this  duty,  nor  to  favor 
one  above  another  except  as  he  believes  he  has,  and 
expresses,  the  mind  of  the  Lord. 

MAJORITIES  NOT  SUFFICIENT. 

In  worldly  matters  the  voice  of  a  bare  majority 
decides ;  but  evidently  it  should  not  be  so  in  the  Lord's 
Ecclesia,  or  body.  Rather,  so  far  as  practicable,  the 
jtiry-rule  should  prevail  and  a  imanimous  verdict  or 
decision  be  sought.  The  brother  receiving  a  bare 
majority  in  the  vote  could  scarcely  feel  comfortable  to 
accept  that  as  "the  Lord's  choice,"  any  more  than  could 
the  congregation.  Another  candidate  able  to  draw  the 
support  of  all,  or  nearly  all,  should  be  sought  for,  by  vote 
after  vote,  week  after  week,  tmtil  fovmd  or  the  matter 
abandoned;  or  let  all  agree  on  the  two  or  three  or  more 
who  could  serve  in  turn  and  thus  meet  the  ideas  of  all. 
But  if  fervent  love  for  the  Lord  and  the  Truth  prevail*, 
with  prayer  for  guidance  and  the  disposition  to  prefer 
one  another  in  honor,  where  talents  are  on  an  equality, 
it  will  generally  be  found  easy  to  unite  in  judgment 
respecting  the  divine  will  on  the  subject.  "  Let  nothing 
be  done  through  strife  or  vainglory."  "Preserve  the 
unity  of  the  Spirit  in  the  bond  of  peace." — Phil.  2:3; 
Eph.  4:  3. 

The  same  order  should  prevail  in  respect  to  the  choice 
of  helpers  called  deacons  and  deaconesses,  whose  good 
repute  should  also  be  noted  as  a  qualification.  (See 
1  Tim.  3:  8-13.)  These  may  be  for  any  service  required, 
— and  they  should  have  as  many  of  the  qualifications  of 
eldership  as  possible,  including  aptness  in  teaching,  and 
graces  of  the  Spirit. 

VARIETY  OP  MINISTRIES. 

As  already  seen,  elders  may  have  special  qualifications 


Its  Order  and  Dtscipline. 


283 


in  one  or  another  particular — some  excelling  in  exhort- 
ing, some  in  teaching,  some  in  prophesying  or  oratory, 
some  as  evangelists,  in  interesting  unbelievers,  and 
some  as  pastors  taking  a  general  oversight  of  the  floclc 
in  its  various  interests,  local  or  general.  The  Apostle 
Paul's  address  to  the  elders  of  the  Ecclesia  at  Ephesus 
gives  us  the  general  scope  of  the  ministry  to  which  each 
individual  must  adapt  and  fit  his  talents  as  a  steward. 
His  words  are  well  worthy  of  careful  and  prayerful  con- 
sideration by  all  accepting  the  service  of  an  Elder  in  any 
department  of  the  work.  He  said:  "Take  heed,  there- 
fore, unto  yourselves,  and  to  all  the  flock,  over  which, 
the  holy  Spirit  hath  made  you  overseers  [the  word  else- 
where misrendered  bishops]  to  feed  the  Chvtrch  [Ecclesia] 
of  God."  (Acts  20:  28.)  Ah,  yes!  the  elders  need  first 
of  all  to  watch  themselves,  lest  the  little  honor  of  their 
position  make  them  proud  and  lordly,  and  lest  they 
assume  to  themselves  authority  and  honors  belonging 
to  the  Head — the  Chief  Shepherd.  To  feed  the  flock  is 
the  Lord's  province;  as  it  is  written,  "He  shall  feed  his 
flock  like  a  shepherd"  (Isa.  40:  11).  When,  therefore, 
one  is  chosen  an  Elder  it  is  that  he  may  represent  the 
Chief  Shepherd — that  he  may  be  the  instrument  or 
channel  through  whom  the  great  Shepherd  of  the  flock 
may  send  to  his  own  "meat  in  due  season,"  "things 
new  and  old." 

'  'Woe  be  unto  the  pastors  [shepherds]  that  destroy  an& 
scatter  the  sheep  of  my  pasture!  saith  the  Lord.  Therefore, 
thus  saith  the  Lord  God  of  Israel  against  the  pastors  [shep- 
herds] that  feed  my  people:  Ye  have  scattered  my  flock  and 
driven  them  away,  and  have  not  visited  them:  behold  I  will 
visit  upon  you  the  evil  of  yoViT  doings,  saith  the  Lord.  .  .  . 
I  will  set  up  shepherds  over  them  which  shall  feed  them :  and 
they  shall  fear  no  more  nor  be  dismayed." — Jer.  23:  1,  2,  4. 

LAYING  ON  OF  HANDS  OF  THE  PRESBYTERY. 

(1)  '  'Neglect  not  the  gift  [endowment]  that  is  in  thee,  which 
was  given  thee  by  prophecy  [prediction],  with  the  laying  on  of 
the  hands  of  the  presbytery  [assembled  elders]." — 1  Tim.  4: 14. 

(2)  '  'Whom  [the  six  deacons  chosen  by  the  Church]  they  set 
before  the  apostles:  and  when  they  had  prayed,  they  laid 
their  hands  upon  them." — Acts  6:  6. 

f3)  '  'In  the  Church  [Ecclesia\  that  was  at  Antioch,  .  .  . 
the  holy  Spirit  said,  Separate  me  Barnabas  and  Saul  for  the 


284 


The  New  Creation. 


work  wheretmto  I  have  called  ihem.  And  when  they  had 
fasted  and  prayed  and  laid  their  hands  on  tliem,  they  sent  them 
away." — ^Acts  13:  1-3. 

(4)  *  'Lay  hands  hastily  on  no  man,  and  be  not  partaker  of 
other  men's  sins."—  1  Tim.  5:  22. 

(5)  *  'And  when  Paul  had  laid  his  hattds  upon  ihem,  the  holy 
Spirit  came  on  them;  and  they  spake  with  tongues,  and 
prophesied  [preached]." — ^Acts  19:  6. 

(6)  Then  laid  they  [the  apostles]  their  hands  on  them,  and 
they  received  the  holy  Spirit." — Acts  8:  17-19. 

(7)  '  'Stir  up  the  gift  of  God  that  is  in  thee,  by  the  laying  on 
of  my  hands.  — 2  Tim,  1 :  6. 

We  thus  aggregate  the  inspired  testimony  respecting 
laying  on  of  hands  in  the  Ecclesia  of  the  New  Creation. 
In  the  last  three  (5,  6,  7,)  the  reference  to  the  impart- 
ing of  the  "gifts"  common  in  the  early  Church  is 
evident.  Apostolic  hands  were  thus  laid  on  all  conse- 
crated believers  and  some  one  or  more  gifts  followed,— 
"tongues,"  etc.  "A  measure  of  the  Spirit  is  given  to 
every  man  to  profit  withal."*  The  first  four  texts 
(i,  2,  3,  4)  may  be  grouped  together  as  of  one  general 
teaching;  namely,  as  a  mark  of  approval  or  indorse- 
ment ; — but  not  as  a  sign  of  permission  or  authorization. 

(1)  Timothy,  Paul's  adopted  "son"  in  the  ministry, 
had  already  been  baptized  and  had  already  received  a 
gift  of  the  holy  Spirit  at  the  hands  of  the  Apostle  Paul 
(see  7)  when  he  went  with  Paid  to  Jerusalem.  (Acts 
21:  15-19.)  Doubtless,  there  and  then  "James  and  all 
the  elders,"  apostolic-elders,  recognizing  Timothy's 
devotion  and  close  affiliation  with  Paul,  unitedly  blessed 
him,  laying  their  hands  upon  him  by  way  of  indorsement ; 
and  the  account  implies  that  they  did  tb's,  not  according 
to  a  usual  custom  nor  to  all  of  Paul's  companions,  but 
"by  prophecy"; — indicating  that  they  were  led  to  do  it 
by  some  prediction  by,  or  instruction  from,  the  Lord. 

(2)  These  deacons  were  not  commissioned,  or  author- 
ized to  preach,  by  the  apostles'  laying  hands  on  them, 
for  they  were  not  elected  to  be  preachers,  but  to  serve 
tables;  and,  anyway,  they  already,  by  virtue  of  their 
anointing  of  the  holy  Spirit,  had  full  authority  to  preach 
to  the  extent  of  their  talents  and  opportxmity.  And 

♦See  Volume  V.,  Chap,  viii. 


Its  Order  and  Discipline. 


285 


without  any  mention  of  license,  or  permission,  or  other 
ordination  from  anybody,  we  find  Stephen,  one  of  these 
deacons,  preaching  so  zealously  that  he  was  the  first 
after  the  Master  to  seal  his  testimony  with  his  blood. 
This  laying  on  of  hands  evidently  signified  merely  the 
apostolic  approval  and  blessing. 

(3)  The  laying  on  of  hands  on  Paul  and  Barnabas 
could  not  have  been  a  permission  to  preach;  for  they 
were  already  recognized  as  elders  and  had  been  teaching 
in  the  Antioch  Chtarch  for  over  a  year.  Besides,  they 
had  both  been  preaching  elsewhere,  previously.  (Com- 
pare Acts  9:20-29;  11:26.)  This  laying  on  of  hands 
could  only  mean  the  indorsement  of  the  missionary  work 
about  to  be  undertaken  by  Paul  and  Barnabas; — that 
the  Antioch  Ecclesia  joined  in  the  mission  with  them  and 
probably  defrayed  their  expenses. 

(4)  Here  the  Apostle  intimates  that  a  laying  on  of 
Timothy's  hands  upon  a  fellow-laborer  in  the  vineyard 
would  signify  his  approval,  or  indorsement :  so  that  if 
the  man  turned  out  poorly  in  any  respect,  Timothy 
■would  share  in  his  demerit.  He  must,  so  far  as  possible, 
make  sure  that  he  did  not  give  his  influence  to  introduce 
one  who  would  do  injury  to  the  Lord's  sheep,  either 
morally  or  doctrinally. 

No  risk  should  be  nm;  caution  should  be  exercised 
either  in  giving  a  letter  of  recommendation  or  a  public 
indorsement  in  the  form  of  a  public  God-speed.  The 
same  advice  is  still  appropriate  to  all  of  the  Lord's  people 
in  proportion  to  the  degree  of  their  influence.  Nothing 
in  this,  however,  implied  that  any  were  dependent  upon 
Timothy's  indorsement  before  they  would  have  the 
right  to  preach:  that  right  according  to  ability  being 
granted  by  the  Lord  to  all  who  receive  the  holy  Spirit  of 
anointing. 

A  PAID  MINISTRY? 

The  custom  of  a  paid  ministry,  now  so  general  and 
considered  by  many  unavoidable  and  indispensable, 
was  not  the  usage  of  the  early  Church.  Our  Lord  and 
his  chosen  twelve  were,  so  far  as  we  are  able  to  judge 
from  the  inspired  records,  poor, — except,  perhaps,  James 


286 


The  New  Creation. 


and  John  and  Matthew.  Accustomed  to  voluntary 
giving  to  the  Levites,  the  Jews  evidently  extended  this 
usage  to  everjrthing  religious  that  appealed  to  them  as 
being  of  God.  The  disciples  had  a  general  treasurer, 
Judas  (John  I2:6;i3:29),  and  evidently  never  lacked; 
though  it  is  equally  evident  that  they  never  solicited 
alms.  Not  a  hint  of  the  kind  is  even  suggested  in  the 
record  of  our  Lord's  words.  He  trusted  to  the  Father's 
provision,  and  certain  honorable  women  ministered  unto 
him  (and  his)  of  their  abtmdance. — See  Matt.  27:  55,  56; 
Luke  8:  2,  3, 

Had  our  Lord's  sermons  and  parables  been  interlarded 
with  appeals  for  money,  it  would  have  sapped  their  life. 
Nothing  appeals  to  us  more  than  does  the  evident  tmsel- 
fishness  of  the  Master  and  all  his  specially  chosen  ones, 
Judas  being  the  only  exception,  and  his  avarice 
cost  him  his  fall.  (John  12:  5,  6.)  The  love  of  money 
and  show  and  the  begging  system  of  Babylon  today  is 
much  against  its  powerful  influence ;  and  the  absence  of 
this  spirit  amongst  the  Lord's  faithful  now,  as  at  the 
first  advent,  tells  much  in  their  favor  with  those  who 
study  them  as  living  epistles,  not  fully  appreciating  their 
teachings.  In  a  most  remarkable  manner  the  Lord  has 
provided  thus  far  for  his  "harvest"  work  without  one 
solitary  appeal  being  made  for  money;  and  we  trust  it 
will  never  be  otherwise ;  believing  that  this  is  the  Lord's 
mind. 

Let  those  ambitious  for  this  world's  luxuries  and 
wealth  seek  them  in  the  fields  of  trade  or  in  the  lucra- 
tive professions;  but  let  none  become  ministers  of  the 
Gospel  of  Christ  from  any  other  motive  than  love  for 
God  and  for  his  Truth  and  for  his  brethren:  a  love  that 
will  rejoice  in  sacrificing  ease  and  wealth  and  honor  of 
men — not  grudgingly,  but  heartily.  But  alas!  nominal 
Christianity  has  grown  great  and  worldly,  and  her 
servants  are  honored  with  the  titles  Reverend,  Very 
Reverend,  Most  Reverend  and  Doctor  of  Divinity;  and' 
with  these  honors  and  titles  go  salaries, — not  according 
to  the  minister's  needs,  but  on  the  commercial  basis  ot 
his  ability  to  attract  large  congregations  and  wealthy 


Its  Order  and  Dtscipline. 


287 


people.  The  natural  resvilt  has  followed — "The  priests 
thereof  teach  for  hire,  and  the  prophets  thereof  divine 
for  money :  yet  will  they  lean  upon  the  Lord  and  say,  Is 
not  the  Lord  among  us?  None  evil  can  come  upon  us." 
"His  watchmen  are  blind:  they  are  all  ignorant,  they 

are  all  D         D  s,  they  cannot  bark;  dreaming  or 

talking  in  their  sleep ;  lazy,  loving  slumber  [ease].  Yea, 
they  are  greedy  dogs  which  can  never  have  enough ;  and 
they  are  shepherds  that  cannot  understand :  they  all  look 
to  their  own  way  [welfare],  every  one  for  his  gain  from 
his  own  quarter  [denomination]."  "They  shall  gather 
to  themselves  teachers  having  ears  itching  [for  praise 
of  men] ;  and  they  shall  turn  their  ears  from  the  Truth 
and  shall  be  turned  imto  fables." — Isa.  56:  10,  11; 
Micah  3:11;  Phil.  3:2)2  Tim.  4:  3,  4. 

Some  may  reason  that  both  extremes  ought  to  be 
avoided — large  salaries  and  no  salaries — and  may  call 
to  mind  the  Lord's  words,  "The  laborer  is  worthy  of  his 
hire;"  and  the  Apostle's  words,  "If  we  have  sown  xmto 
you  spiritual  things,  is  it  a  great  thing  if  we  reap  your 
carnal  things?"  Yet  we  must  remember  that  even 
these  strongest  statements  of  Scripture  refer  not  to 
princely  salaries,  but  to  bare  necessities.  This  the 
Apostle  illustrates  by  the  quotation,  "Thou  shalt  not 
muzzle  the  ox  that  treadeth  out  the  com."  The  ox 
was  to  be  free  to  provide  for  his  necessities,  but  no  more. 
The  Apostle  has  given  us  the  keynote  of  his  own  success- 
ful ministry,  saying:  "I  will  not  be  burdensome  to  you: 
for  I  seek  not  yours,  but  you.  .  .  .  And  I  will  very 
gladly  spend  and  be  spent  for  you;  though  the  more 
abundantly  I  love  you  the  less  I  be  loved." — 2  Cor.  12: 
14,  15. 

Following  in  the  footsteps  of  Jesus  will  not  lead  us  in 
the  direction  of  salaries:  neither  will  the  footsteps  of  his 
chief  apostle,  Paul.  The  latter,  after  showing  that  to  ask 
earthly  remtineration  for  spiritual  services  would  in  no 
sense  violate  justice,  tells  us  of  his  own  coxurse  in  the 
matter  in  these  words: — 

"7  have  coveted  no  man's  silver  or  gold  or  apparel.  Yea, 
yourselves  know  that  these  [my]  hands  have  ministered  unto  my 


288 


The  New  Creation. 


necessities,  and  to  them  that  were  with  me.  I  have  shewed  you 
all  things,  how  tluit  so  laboring  ye  ought  to  support  the  weak,  and 
to  remember  the  words  of  our  Lord  Jesus,  how  he  said.  It  is  more 
blessed  to  give  than  to  receive." — ^Acts  20:  33-35. 

"We  have  not  used  this  right  [over  you  to  require  temporal 
things  in  exchange  for  spiritual]:  but  we  bear  all  things  that  we 
may  cause  no  hindrance  to  tlte  gospel  of  Christ."  (i  Cor.  g- 12.) 
"When  I  was  present  with  you  and  wanted,  I  was  chargeable 
to  no  man:  for  that  which  was  lacking  to  me  the  brethren 
which  cam^  from  Macedonia  [voluntarily"]  supplied." — 2  Cor. 
11:9. 

Our  liberties  axe  just  the  same  as  were  those  of  the 
apostles  in  these  respects;  and  fidelity  to  the  cause 
should  lead  us  to  follow  their  steps  in  this  as  in  all 
matters.  The  Lord,  the  apostles,  and  their  associates, 
who  traveled  and  gave  their  entire  time  to  the  ministry 
of  the  truth,  did  accept  voluntary  contributions  from 
the  brethren  to  meet  their  expenses;  and,  as  already 
intimated,  the  laying  on  of  the  hands  of  the  Antioch 
Church  upon  Pavd  and  Barnabas,  when  they  were  about 
to  start  on  their  first  missionary  tour,  seems  to  have 
implied  that  the  Church  became  responsible  for  their 
expenses,  and  correspondingly  participated  in  their 
work;  just  as  now  we  all  join,  as  the  Watch  Tower  Bible 
and  Tract  Society,  in  sending  forth  "Pilgrims,  "becoming 
responsible  for  their  expenses. 

There  is  no  intimation,  direct  or  indirect,  that  the 
elders  serving  the  Church  at  home  received  either 
salary  or  expense  money;  and  we  believe  that  it  will 
generally  be^otmd  advantageous  to  each  local  Church 
to  use  the  voluntary  services  of  its  own  members — few 
or  many,  great  or  insignificant.  This  Scripttiral  method 
is  spiritually  healthful:  it  tends  to  draw  out  all  the 
various  members  in  the  exercise  of  their  spiritual  gifts, 
and  leads  all  to  look  more  to  the  Lord  as  the  real  Shep- 
herd, than  does  the  hiring  method.  As  the  number  of 
qualified  teachers  increases,  let  the  example  of  the 
Antioch  Church  be  imitated ; — let  some  be  sent  forth  as 
missionaries,  colporteiu:^,  pilgrims,  etc. 

Nevertheless,  if  any  congregation  considers  that  its 
field  of  usefulness  is  a  large  one  and  that  a  brother 
could  advantageoxasly  give  his  entire  time  to  ministering 


Its  Order  and  Discipline. 


289 


to  it  and  to  mission  work,  and  if  they  voluntarily  tender 
him  money  sufficient  for  his  expenses,  we  know  of  no 
Scripture  that  would  forbid  its  acceptance.  But  both 
the  serving  Elder  and  the  supporting  Ecclesia  should 
see  to  it  that  the  amotmt  provided  is  not  more  than 
reasonable  living  expenses  for  the  servant  and  those 
properly  dependent  on  him.  And  both  should  see  also 
that  all  the  members  of  the  Ecclesia  be  exercised,  and 
particularly  such  as  possess  qualifications  for  eldership ; 
otherwise  the  spirit  of  Babylon,  chxurchianity,  wiE  be 
stire  to  develop. 

DISCIPLINE  IN  THE  ECCLESIA. 
—Matt.  18:15.18.— 

The  administration  of  discipline  is  not  the  ftmction  of 
the  elders  only,  but  of  the  entire  Church.  If  one  appears 
to  be  in  error  or  in  sin,  his  supposed  wrong  should  be 
pointed  out  to  the  erring  one  only  by  the  one  he  has 
initired,  or  by  the  member  first  discovering  the  wrong. 
If  the  reproved  one  fails  to  clear  himself,  and  continues 
in  the  error  or  sin,  then  two  or  three  brethren  without 
previous  prejudice  should  be  asked  to  hear  the  matter 
and  advise  the  disputants.  (Elders  they  may  or  may 
not  be,  but  their  eldership  would  add  no  force  or  author- 
ity in  the  case  except  as  their  judgment  might  be  the 
riper  and  their  influence  the  more  potent.)  If  this 
committee  decide  tmanimously  with  either  party,  the 
other  shoxild  acquiesce  and  the  matter  be  wholly  at  an 
end — correction,  or  restitution,  so  far  as  possible,  being 
promptly  made.  If  either  of  the  original  disputants 
still  persists  in  the  wrong  course,  the  one  who  made  the 
original  charge  or  one  of  those  called  in  committee  or, 
preferably,  all  of  these  together,  may  then  (but  not 
sooner)  exercise  their  privilege  of  bringing  the  matter 
before  the  Ecclesia,  the  body,  th^  Church.  Thus  it  is 
evident  that  the  Elders  were  in  no  sense  to  be  judges  of 
the  members ; — hearing  and  judgment  were  left  to  the 
local  body,  or  Church. 

The  two  preliminary  steps  (above  mentioned)  having 
been  taken,  the  facts  being  certified  to  the  elders,  it 
would  be  their  duty  to  call  a  general  meeting  of  the 
10  p 


290 


Tlie  New  Creation. 


Ecclesia,  or  consecrated  body,  as  a  court, — to  hear  the 
case  in  all  of  its  particulars,  and  in  the  name  and  rever- 
ence of  its  Head  to  render  a  decision.  And  the  matter 
should  be  so  clear,  and  the  condemned  should  have  such 
generous  treatment,  that  the  decision  would  be  a  unani- 
mous one,  or  nearly  so.  Thus  the  peace  and  oneness  of 
the  body  (the  Ecclesia)  w^otdd  be  preserved.  Repent- 
ance even  up  to  the  moment  of  the  Church's  condemna- 
tion is  possible.  Nay,  to  secvire  repentance  and  reform 
is  the  very  object  of  every  step  of  these  proceedings — to 
reclaim  the  transgressor;  his  punishment  not  at  all  the 
object.  Punishment  is  not  ours  but  God's:  "Vengeance 
is  mine,  I  will  repay,  saith  the  Lord."  (Rom.  12:  19.) 
Should  the  wrong-doer  repent  at  any  step  in  this  pro- 
ceeding, it  should  be  a  cause  of  thanksgiving  and  rejoic- 
ing to  all  who  possess  the  Lord's  Spirit,  and  no  others 
are  members  of  his  body. — Rom.  8 :  9. 

Indeed,  even  if  the  transgressor  refuse  to  hear  (obey) 
the  decision  of  the  entire  Church,  no  punishment  is  to  be 
inflicted  or  even  attempted.  What  then?  Merely  the 
Chiirch  is  to  withdraw  from  him  its  fellowship  and  any 
and  all  signs  or  manifestations  of  brotherhood.  Thence- 
forth the  offender  is  to  be  treated  "as  a  heathen  man 
and  a  publican." — Matt.  18:  17. 

At  no  time  in  these  proceedings  are  the  faults  or  fail- 
ings of  the  offender  to  be  made  public  property — scan- 
dalizing him  and  the  Chvirch,  and  the  Lord,  the  Head  of 
the  Church.  Nor  is  he  to  be  harshly  spoken  of  even  after 
the  separation;  just  as  we  are  not  to  berate,  or  rail 
against,  heathen  men  and  publicans,  but  are  to  "speak 
evil  of  no  man  "  and  to  "  do  good  tmto  all  men."  (Titus 
3:  2;  Gal.  6:  10.)  Love  is  the  quality  which  insists  on 
the  strictest  obedience  to  these  last  two  requirements  to 
"all  men":  how  njuch  more  will  love  insist  that  a 
"brother,"  a  fellow-member  in  the  Ecclesia,  the  body 
of  Christ,  shall  not  only  not  be  injtu-ed  by  false  or  gar- 
bled statements,  but  that,  additionally,  his  weaknesses 
or  blunders  or  sins  be  carefully  covered,  not  from  the 
unsympathetic  world  only,  but  also  from  "the  house- 
hold of  faith"  and  from  even  the  Chiirch, — until  the 


lis  Order  and  DiscipHne. 


291 


final  step  of  "telling  it  to  the  Church"  should  be  found 
absolutely  necessary.  At  every  step  the  spirit  of  love 
will  hope  that  the  wrong-doer  is  laboring  under  some 
misapprehensions,  and  will  be  praying  for  wisdom  and 
grace  to  turn  a  sinner  from  the  error  of  his  way  and  thus 
(possibly)  to  save  a  soul  from  death. — James  5:  20. 

Oh,  that  the  holy  Spirit,  the  spirit  of  love,  might 
dwell  in  every  member  of  the  Ecclesia  so  richly  that  it 
would  give  pain  to  hear  a  defamatoiy  tale  about  any 
one,  and  especially  about  a  fellow-member!  This 
wotdd  at  once  eliminate  one-half  the  friction,  or  more. 
Nor  would  the  following  of  the  above  procedure,  out- 
lined by  otu-  Lord,  lead  to  frequent  church  trials:  rather, 
while  removing  the  grotmd  for  animosities,  it  would 
inculcate  a  respect  for  the  judgment  of  the  Church  as 
being  the  judgment  of  the  Lord,  and  the  voice  of  the 
Church  would  be  heard  and  obeyed  accordingly.  Fur- 
thermore, with  order  and  love  thus  prevailing  we  may 
be  sure  that  each  would  seek  as  far  as  possible  to  "  mind 
his  own  business"  and  not  attempt  to  reprove  his 
brother  or  correct  him,  or  bring  the  matter  before  a 
committee  or  the  Chiarch,  unless  the  matter  were  one  of 
some  importance  as  concerned  himself  or  the  Church  or 
the  Truth. 

Unquestionably,  the  majority  of  the  Church  troubles 
(and  society  and  family  troubles  as  well)  spring  not  from 
a  desire  to  wrong,  nor  even  from  a  wrong  unintention- 
ally committed,  but  from  misunderstandings  and,  at 
least,  partial  misinterpretations  of  intentions  or  motives. 
The  tongue  is  the  general  mischief-maker ;  and  it  is  part 
of  the  spirit  of  a  sound  mind,  therefore,  to  set  a  guard 
upon  the  lips  as  well  as  upon  the  heart,  from  which  pro- 
ceed the  ungenerous  sentiments  which,  the  lips  express- 
ing, set  fire  to  evil  passions  and  often  injure  many. 
The  New  Creation — the  Church — has  strict  instructions 
from  their  Lord  and  Head  on  this  important  subject. 
His  spirit  of  love  is  to  fill  them  as  they  go  alone,  privately, 
to  the  injimng  person  without  previous  conference 
or  talking  with  anyone.  They  go  not  to  make  him  (or 
her^  ashamed  of  his  conduct,  nor  to  berate  him  or  other- 


393 


The  New  Creation. 


wise  punish,  but  to  secure  a  cessation  of  the  wrong  and, 
if  possible,  some  recompense  for  injury  akeady  received. 
Telling  others  of  the  wrong,  first  or  afterward,  is  imkind, 
imloving, — contrary  to  the  Word  and  Spirit  of  oiu-  Head. 
Not  even  to  ask  advice  should  the  matter  be  told:  we 
have  the  Lord's  advice  and  should  follow  it.  If  the  case 
be  a  pectdiar  one,  the  wisest  of  the  elders  should  be 
asked  for  advice  along  the  lines  of  a  hypothetical  case, 
so  as  not  to  disclose  the  real  trouble  and  wrong-doer. 

Unless  the  trouble  is  serious,  the  matter  ought  to  stop 
with  the  personal  appeal  to  the  erring  one,  whether  he 
hears  or  forbears  to  hear — to  yield.  But  if  the  second 
step  be  deemed  necessary,  no  explanation  of  the  trouble 
should  be  made  to  those  asked  to  confer  until  they 
gather  in  the  presence  of  the  accuser  and  the  accused. 
Thus  slanderous  "talk"  will  be  avoided  and  the  com- 
mittee of  brethren  will  come  to  the  case  unbiased  and 
be  the  better  able  to  counsel  both  parties  wisely;  for  the 
trouble  may  be  on  both  sides  or,  possibly,  wholly  on  the 
side  of  the  accuser.  At  all  events,  the  accused  will  be 
favorably  impressed  by  such  fair  treatment  and  will  be 
much  more  likely  to  yield  to  such  counselors  if  his  coiu-se 
seems  to  them  also  to  be  wrong.  But  whether  the  one 
deemed  by  the  committee  to  be  in  error  shall  yield  or 
not,  the  whole  matter  is  still  strictly  private,  and  not  a 
mention  of  it  should  be  made  to  anyone  until,  if  thought 
sufficiently  important,  it  is  brought  before  the  Church, 
and  passed  upon  finally.  Then  for  the  first  time  it 
is  common  property  to  the  saints  only,  and  in  propor- 
tion as  they  are  saints  they  will  desire  to  say  no  more 
than  necessary  to  anyone  respecting  the  weaknesses  or 
sins  of  anybody.* 

In  carrying  out  the  findings  of  the  Church  court,  the 
matter  rests  with  each  individual;  hence,  each  must  dis- 
cern the  justice  of  the  decision  for  himself.  The  penalty 
of  withdrawal  of  fellowship  is  designed  to  be  a  correction 
in  righteousness,  and  is  of  the  Lord's  prescribing.  It  is 
to  serve  as  a  protection  to  the  Chiu"ch,  to  separate 

♦Additionally  see  Chap.  ix. — ^"If  thy  br  ther  trespass 
against  thee." 


Its  Order  and  Discipline.  293 

those  who  walk  disorderly,  not  after  the  spirit  of  love. 
It  is  not  to  be  esteemed  a  perpetual  separation,  but 
merely  until  the  reproved  one  shall  recognize  and  ac- 
knowledge his  wrong  and  to  the  extent  of  his  ability 
make  amends. 

ACCUSATIONS  AGAINST  ELDERS. 

"Against  an  Elder  receive  not  an  accusation,  except  at  the 
mouth  of  tivo  or  three  witnesses.'' — 1  Tim.  5: 19,  R.  V. 

The  Apostle  in  this  statement  recognizes  two  princi- 
ples. (1)  That  an  Elder  has  already  been  recognized 
by  the  congregation  as  possessing  a  good  and  noble 
character,  and  as  being  specially  earnest  for  the 
Truth,  and  devoted  to  God.  (2)  That  such  persons,  by 
reason  of  their  prominence  in  the  Church,  would  be 
marked  by  the  Adversary  as  special  objects  for  his  attacks 
— objects  of  envy,  malice,  hatred  and  strife  on  the  part 
of  some,  even  as  our  Lord  forewarned — "MaWel  not  if 
the  world  hate  you;"  "  ye  know  that  it  hated  me  before 
it  hated  you;"  "  If  they  have  called  the  Master  of  the 
house  Beelzebub,  how^  much  more  shall  they  call  them 
of  his  household!"  (Matt.  10:  25;  i  Jno.  3:  13;  Jno.  15: 
18.)  The  more  faithful  and  capable  the  brother,  the 
more  nearly  a  copy  of  his  Master,  the  more  proper  his 
choice  as  an  Elder;  and  the  more  faithful  the  Elder,  the 
more  stare  he  will  be  to  have  as  enemies, — not  Satan  and 
his  messengers  only,  but  as  many  also  as  Satan  can 
delude  and  mislead. 

These  reasons  should  guarantee  an  Elder  against  con- 
demnation on  the  word  of  any  one  person,  if  otherwise 
his  life  appeared  consistent.  As  for  hearsay  or  rumor, 
they  were  not  to  be  considered  at  all;  because  no  true 
yokefellow,  cognizant  of  the  Lord's  rule  (Matt.  18:  15), 
would  circulate  rumors  or  have  confidence  in  the  word 
of  those  who  would  thus  disregard  the  blaster's  direc- 
tions. To  be  heard  at  all,  the  accusers  must  profess  to 
have  been  witnesses.  And  even  if  two  or  miore  witnesses 
made  charges  there  would  be  no  other  way  of  hearing 
the  case  than  that  alreadj''  defined.  Any  one  person 
charging  wrong  against  the  Elder,  should,  after  per- 
sonal conference  failing,  have  taken  with  him  two  or 


294  The  Neiv  Creation. 

three  others  who  would 'thus  become  wittiesses  to  the 
contumacy.  Then  the  matter,  still  unamended,  might 
be  brought  by  Timothy  or  anyone  before  the  Church,  etc. 

Indeed,  this  accusation  before  two  or  three  witnesses, 
being  the  requirement  as  respects  all  of  the  members, 
leaves  room  for  the  supposition  that  the  Apostle  was 
merely  claiming  that  an  Elder  should  have  every  right 
and  privilege  guaranteed  to  any  of  the  brethren.  It 
may  be  that  some  were  inclined  to  hold  that  since  an 
Elder  must  be  "well  reported,"  not  only  in  the  Church, 
but  out  of  it,  an  Elder  shotild  be  arraigned  upon  the 
slightest  charges,  because  of  his  influential  position.  But 
the  Apostle's  words  settle  it  that  an  Elder's  opportunities 
must  equal  those  of  others. 

This  matter  of  witnesses  needs  to  be  deeply  engraved 
on  the  mind  of  every  New  Creature.  What  others 
claim  to  know  and  what  they  slanderously  tell  is  not 
even  to  be  heeded — not  to  be  received.  If  two  or  three, 
following  the  Lord's  directions,  bring  charges  against 
anyone — not  backbitingly  and  slanderously  but  as  in- 
structed— ^before  the  Church,  they  are  not  even  then  to 
be  believed;  but  then  will  be  the  proper  time  for  the 
Church  to  hear  the  matter — hear  both  sides,  in  each  other's 
presence;  and  then  give  a  godly  decision  and  admoni- 
tion, so  phrased  as  to  help  the  wrong-doer  back  to 
righteousness  and  not  to  push  him  off  into  outer  dark- 
ness. 

MIST.A.KEN  CALLS  TO  PREACH. 

A  considerable  number  of  people  declare  that  they 
received  of  the  Lord  a  call  to  preach  the  Gospel ;  perhaps 
the}'  add  in  the  next  breath  that  they  never  knew  why, 
or  that  they  are  aware  that  they  have  no  special  qualifi- 
cations for  the  service,  or  that  circumstances  have 
always  seemed  to  hinder  them  from  responding  to  the 
call.  Questioning  them  respecting  the  nature  of  the 
"call, "develops the  fact  that  it  was  merely  an  imagina- 
tion or  conjecture.  One  felt  impressed  at  some  time  in 
his  experience  (perhaps  before  becoming  a.  Christian  at 
all)  that  he  ought  to  devote  himself  to  God  and  his 


Its  Order  and  Discipline. 


29s 


service,  and  his  highest  ideal  of  God's  service  was  drawn 
from  his  nominal  church  experiences,  represented  in  the 
preacher  whose  services  his  family  attended.  Another 
felt  his  organ  of  approbativeness  impressed,  and  said  to 
himself — How  I  would  like  to  be  able  to  wear  the  cloth 
and  receive  the  respect  and  titles  and  salary  of  a  preacher 
— even  a  second  or  third-rate  one.  If  possessed  of  large 
self-esteem,  too,  he  probably  felt  still  fuii;her  imi:)ressed 
that  as  the  chosen  apostles  were  "  untalented  and  ignorant 
men,"  so,  possibly,  God  had  him  specially  in  mind 
because  of  his  lack  of  talent  and  education.  God  has 
favored  many  such,  and  his  cause  as  well,  in  not  opening 
the  way  to  their  ambitions,  misconstrued  to  be  his  call 
to  preach. 

As  already  pointed  out,  every  member  of  the  New 
Creation  is  called  to  preach;  not  by  his  ambitions  or 
imaginations,  but  by  the  Word,  which  calls  upon  all  who 
receive  the  grace  of  God  not  in  vain  to  "shoiv  forth  the 
praises  of  him  who  has  called  us  out  of  darkness  into  his 
marvelous  light."  (i  Pet.  2:9.)  This  call  includes, 
therefore,  all  begotten  of  the  spirit  of  the  Truth — ^male  and 
female,  bond  and  free,  rich  and  poor,  educated  and  uned- 
ucated— black,  brown,  red,  yellow  and  white.  What 
further  commission  is  needed  than  this — "He  hath  put 
a  new  song  into  my  mouth , ' ' — even  "the  loving  kindness 
of  Jehovah"? — Psa.  40:  3;  107:  43. 

True,  the  Lord  did  specially  choose  and  specially  call 
the  twelve  apostles  for  a  special  work;  true  also  he  has 
proposed  that  in  so  far  as  his  people  will  hearken  to  his 
words  he  will  "set  the  various  members  in  the  body" 
as  pleases  him — some  to  one  service  and  some  to  an- 
other, "to  ever}"- man  according  to  his  several  ability." 
(Matt.  25 :  15.)  But  he  clearly  shows  us  that  many  will 
seek  to  "set"  themselves  as  teachers;  that  it  is  the 
duty  of  the  Church  to  look  continually  to  him  as  their 
true  Head  and  Leader,  and  not  to  favor  the  self-seeking 
ambitious  brethren;  that  neglect  of  this  duty  will 
mean  neglect  of  his  words;  deficiency,  therefore,  of  love 
and  obedience;  and  will  surely  be  to  the  spiritual  disad- 


296 


Tlie  New  Creatton. 


vantage  of  such  an  Ecclesia,  as  well  as  to  the  disadvan- 
tage of  the  self-set  teacher. 

The  Lord's  rule  on  this  subject  is  clearly  set  forth  to 
be — "He  that  humbieth  himself  shall  be  exalted;  and 
he  that  exalteth  himself  shall  be  abased."  (Luke  14 :  11.) 
The  Church  is  to  follow  this  rule,  this  mind  of  the  Spirit, 
in  all  matters  in  which  she  shall  seek  to  know  and  obey 
her  Lord.  The  Lord's  method  is  to  advance  only  him 
whose  zeal  and  faithfulness  and  patient  perseverance  in 
well-doing  has  shown  itself  in  little  things.  "He  that  is 
faithful  in  that  which  is  least  is  faithful  also  in  much." 
(Luke  16:  10.)  "Thou  hast  been  faithful  over  a  few- 
things:  I  will  make  thee  ruler  over  many  things."  (Matt. 
25:  21,  23.)  There  is  always  plenty  of  room  at  the  bot- 
tom of  the  ladder  of  honor.  Whosoever  wills,  need  not  for 
long  be  without  opportimities  for  serving  the  Lord,  the 
Truth  and  the  brethren  in  himible  ways  which  the  proud- 
spirited will  disdain  and  neglect,  looking  for  service  more 
honorable  in  the  sight  of  men.  The  faithful  will  rejoice  in 
any  service,  and  to  them  the  Lord  will  open  wider  and 
yet  wider  doors  of  opportunity.  Thus  his  will,  exemplify- 
ing the  wisdom  from  above,  is  to  be  carefully  followed  by 
every  member  of  the  New  Creation; — especially  in  his 
vote,  in  his  stretching  forth  of  his  hand  as  a  member  of 
the  body  of  Christ  to  express  the  will  of  the  Head. 

A  self-seeking  brother  should  be  passed  by,  however 
capable;  and  a  less  capable,  but  humble,  brother  should 
be  chosen  for  Elder.  So  gentle  a  reproof  should  be  bene- 
ficial to  all — even  though  not  one  word  be  uttered 
respecting  the  reasons  governing.  And  in  the  case  of 
a  capable  Elder  giving  evidence  of  a  dictatorial  spirit,  or 
inclining  to  regard  himself  as  above  the  Chiirch  and  of  a 
separate  class,  or  implying  a  divine  right  to  teach  not 
coming  through  the  Ecclesia  (Chiu"ch),  it  would  be  a 
kindness  as  well  as  a  duty  to  such  a  one  to  drop  him  to 
some  less  prominent  part  of  the  service  or  from  all  special 
services  for  a  time,  until  he  shall  take  this  gentle  reproof 
and  recover  himself  from  the  snare  of  the  Adversary. 

All  are  to  remember  that,  like  other  faculties,  ambition 
is  necessary  in  the  Church  as  well  as  in  the  world;  but 


Its  Order  and  Discipline. 


297 


that  in  the  New  Creation  it  must  not  be  selfish  ambi- 
tion to  be  something  great  and  prominent,  but  a  loving 
ambition  to  serve  the  Lord  and  his  people,  even  the  very 
humblest.  We  all  know  how  ambition  led  to  Satan's 
fall — from  the  favor  and  service  of  God  to  the  position 
of  an  enemy  of  his  Creator  and  an  opponent  of  all  his 
righteous  regulations.  Similarly,  all  who  adopt  his 
course,  saying,  "I  will  ascend  above  the  stars  of  God 
[I  will  set  myself  above  others  of  the  sons  of  God],  I  will 
be  as  the  Most  High — [a  ruler  amongst  them,  a  iisurper 
of  divine  authority  without  divine  appointment,  and 
contrary  to  the  divine  regvdation],"  are  sure  to  sviffer 
divine  disapprobation,  and  proportionate  alienation  from 
the  Lord.  And  the  influence  of  such,  like  Satan's,  is 
sure  to  be  injurious.  As  Satan  would  be  an  unsafe 
teacher,  so  are  all  who  have  his  disposition  sure  to  lead 
into  darkness  for  light ;  because  they  are  not  in  the  proper 
attitude  to  receive  the  light  and  be  used  as  messengers  of 
it  to  others. 

Whenever,  therefore,  any  brother  feels  sxire  that  he  is 
called  to  preach  in  some  public  capacity  when  no  door  of 
service  has  been  opened  to  him  in  the  appointed  manner, 
— if  he  is  inclined  to  force  himself  upon  the  Church, 
without  its  almost  unanimous  request, — or  if  having 
been  chosen  to  the  position  of  a  leader  or  Elder  he  seeks 
to  hold  the  position  and  consider  it  his  by  right,  without 
regular  votes  of  the  Church  from  time  to  time  requesting 
his  service  continued,  v/e  may  set  it  down  either  that 
the  brother  has  not  noted  the  proprieties  of  the  case,  or 
that  he  has  the  wrong,  self-seeking  spirit  unsuitable  to 
any  service  in  the  Ecclesia.  In  either  event  it  will  be  the 
proper  course  to  make  a  change  at  the  first  proper  occa- 
sion for  holding  an  election :  and,  as  already  suggested,  the 
first  Sunday  of  a  year  or  in  a  quarter  would  be  an  appro- 
priate time  easily  remembered. 

"warn  them  that  are  unruly." 

"We  export  you,  brethren,  warn  them  that  are  unruly,  com- 
fort  the  feeble-minded,  support  the  weak,  be  patient  toward  all  tir. 
see  that  none  render  evil  for  evil  unto  any,  but  ever  follow 
that  which  is  good,  both  among  yourselves  and  to  all  men." 
*-l  Thess.  5:14,  15. 


298 


The  Nov  Creation. 


This  exhortation  is  not  to  elders,  but  to  the  entire 
Church,  including  the  elders.  It  takes  cognizance  of 
the  fact  that  although  the  entire  Church,  as  God's  New 
Creation,  has  a  perfect  standing  before  him  as  New 
Creatvires  in  Christ  Jesus,  nevertheless  each  and  all  of 
them  have  their  imperfections  according  to  the  flesh.  It 
shows,  further,  what  we  all  recognize  that  there  are 
differences  in  the  degrees  and  in  the  kinds  of  our  fleshly 
imperfections;  so  that,  as  in  children  of  an  earthly 
family  diff^erent  dispositions  require  different  treatment 
by  the  parents,  much  more  in  the  family  of  God  there 
are  such  wide  differences  of  disposition  as  to  require 
special  consideration  one  for  the  other.  To  take  notice 
of  each  other's  imperfections,  from  the  standpoint  of 
criticism,  would  be  to  do  ourselves  much  injur}',  culti- 
vating in  our  hearts  a  fault-finding  disposition,  keenly 
awake  to  the  weaknesses  and  imperfections  of  others, 
and  proportionately,  perhaps,  inclined  to  be  blind  to 
our  owTi  defects.  Such  criticism  is  entirely  foreign  to  the 
spirit  and  intention  of  the  Apostle's  exhortation. 

Those  are  addressed  who  have  been  begotten  of  the 
spirit  of  the  truth,  the  spirit  of  holiness,  the  spirit  of 
humility,  the  spirit  of  love.  Such  as  are  thus  growing 
in  the  graces  of  the  Spirit,  will  fear  and  criticize  chiefly 
their  ovm  defects;  while  their  love  for  others  will  lead 
them  to  make  as  many  mental  excuses  and  allowances 
for  them  as  possible.  But  while  this  spirit  of  love  is 
properly  condoning  the  offenses  and  weaknesses  of  the 
brethren,  it  is  to  be  on  the  alert,  nevertheless,  to  do  them 
good — not  by  bickering,  strife,  contention,  chiding, 
fault-finding  and  slandering  one  another,  but  in  a  manner 
that  Love,  the  Golden  Rule,  would  approve.  "With  gentle- 
ness, meekness,  long-suffering  and  patience,  it  will  seek 
to  make  allowance  for  each  other's  weaknesses,  and  at 
the  same  time  to  help  each  other  out  of  them,  each 
remembering  his  own  weaknesses  of  some  kind. 

The  imriily  are  not  to  be  comforted  and  supported  and 
encouraged  in  their  wrong  way ;  but  in  kindness,  in  love, 
they  are  to  be  admonished  that  God  is  a  God  of  order; 
and  that  in  proportion  as  we  would  grow  in  his  likeness 


Its  Order  and  Viscipline 


and  favor  we  must  observe  rules  of  order.  They  should 
be  admonished  that  nothing  is  further  from  the  divine 
arrangement  than  anarchy;  and  that  as  even  worldly 
people  recognize  the  principle  that  the  worst  form  of  gov- 
ernment imaginable  is  preferable  to  anarchy,  so  much 
the  more  should  God's  people,  who  have  received  the 
spirit  of  a  sound  mind,  the  holy  Spirit,  recognize  this 
same  principle  in  the  Chttrch;  and  the  Apostle  ex- 
horts us  to  submit  ourselves  one  to  the  other,  for  the 
sake  of  the  general  interests  of  the  Lord's  cause.  If  we 
were  all  perfect,  and  ova  judgment  of  the  Lord's  will 
perfect,  we  would  all  think  exactly  the  same — there 
would  be  no  particular  necessity  for  submitting  one  to 
another;  but  since  our  judgments  differ,  it  is  necessary 
that  each  consider  the  other  and  the  other's  standpoint 
of  observation  and  judgment,  and  that  each  seek  to 
yield  something  in  the  interest  of  general  peace — yea,  to 
yield  everj-thing  so  as  to  preserve  the  unity  of  the  Spirit 
in  the  bonds  of  peace  in  the  body  of  Christ,  except 
where  principle  would  be  infringed  by  such  a  course. 

The  unruly  or  disorderly  are  not  entirely  to  blame  for 
their  condition,  perhaps.  Many  people  are  bom  disor- 
derly and  inclined  to  be  so  in  their  dress  and  in  all  their 
affairs  in  life.  Disorderliness,  therefore,  is  a  part  of 
their  weakness,  which  should  be  thought  of  sympa- 
thetically, kindly,  but,  nevertheless,  should  not  be  per- 
mitted to  do  injury  to  the  Church  of  God,  to  hinder 
its  usefulness,  to  prevent  its  coc)peration  in  the  study 
and  service  of  the  Truth.  It  is  not  the  will  of  God  that 
his  people  should  have  that  meekness  which  would 
amount  to  weakness  in  dealing  with  disorderly  persons. 
Kindly,  lovingly,  but  firmly,  they  should  be  showTi  that, 
as  order  is  heaven's  first  law,  so  it  must  be  highly  es- 
teemed amongst  those  who  are  heavenly-minded;  and 
that  it  would  be  sinful  for  the  congregation  to  permit 
one  or  two  or  more  of  its  members  to  do  violence  to  the 
divine  regulations,  as  expressed  in  the  Word  of  God  and 
as  generally  understood  by  the  congregation  with  which 
he  is  associated. 


300 


The  New  Creation, 


ADMONISHING  NOT  A  GENERAL  ORDER. 

It  would  be  a  great  mistake,  however,  to  suppose 
that  the  Apostle,  in.  using  this  general  language  to  the 
Church,  meant  that  every  individual  of  the  Church  was 
to  do  such  admonishing.  To  admonish  wisely,  help- 
fully, is  a  very  delicate  matter  indeed,  and  remarkably 
few  have  a  talent  for  it.  The  election  of  elders  on  the 
part  of  congregations  is  understood  to  signify  the  election 
of  those  of  the  number  possessed  of  the  largest  measure 
of  spiritual  development,  combined  with  natural  qualifi- 
cations to  constitute  them  the  representatives  of  the  con- 
gregation, not  only  in  respect  to  the  leading  of  meetings, 
etc.,  but  also  in  respect  to  keeping  order  in  the 
meetings  and  admonishing  unruly  ones  wisely,  kindly, 
firmly.  That  this  is  the  Apostle's  thought  is  clearly 
shown  in  the  two  preceding  verses,  in  which  he  says: — 

"We  beseech  you,  brethren,  to  know  them  which  labor  among 
you,  and  are  over  you  in  the  Lord,  and  admonish  you;  and  to 
esteem  them  very  highly  in  love  for  their  works'  sake.  And  be 
at  peace  amongst  ycmrselves." — 1  Thess.  5: 12,  13. 

If  divine  wisdom  has  been  properly  sought  and  prop- 
erly exercised  in  the  choosing  of  elders  of  a  congregation, 
it  follows  that  those  thus  chosen  were  very  highly  es- 
teemed; and  since  novices  are  not  to  be  chosen,  it  follows 
that  these  were  appreciated  and  selected  for  their  works' 
sake,  because  it  was  discerned  by  the  brethren  that 
they  had  a  considerable  measure  of  the  holy  spirit  of 
love  and  wisdom  and  meekness,  besides  certain  natural 
gifts  and  qualifications  for  this  service.  To  "be  at  peace 
amongst  yourselves,"  as  the  Apostle  exhorts,  would 
mean  that,  having  chosen  these  elders  to  be  the  repre- 
sentatives of  the  congregation,  the  body  in  general  would 
look  to  them  to  perform  the  service  to  which  they  were  chosen, 
and  would  not  attempt  to  take  it  each  upon  himself  to  be 
a  reprover,  or  admonisher,  etc.  Indeed,  as  we  have 
already  seen,  the  Lord's  people  are  not  to  judge  one  an- 
other personally:  and  only  the  congregation  as  a 
whole  may  exclude  one  of  the  number  from  the  fellowship 
and  privileges  of  the  meeting.  And  this,  we  have  seen, 
can  come  only  after  the  various  steps  of  a  more  private 


Its  Order  and  Disctplive. 


301 


kind  have  been  taken  —  after  all  efforts  to  bring  about 
reform  have  proved  unavailing,  and  the  interests  of  the 
Church  in  general  are  seriously  threatened  by  the  wrong 
covirse  of  the  offender.  But  in  the  text  before  us  the 
Apostle  exhorts  that  the  congregation  shall  "know" — 
that  is,  recognize,  look  to — those  whom  they  have  chosen 
as  their  representatives,  and  expect  them  to  keep  guard 
over  the  interests  of  the  Church,  and  to  do  the  admonishing 
of  the  vinruly,  up  to  the  point  where  matters  would  be 
serious  enough  to  bring  them  before  the  Church  as  a 
coiut. 

PUBLIC  REBUKES  RARE. 

This  admonishing,  \mder  some  circumstances,  might 
need  to  be  done  publicly  before  the  congregation,  as  the 
Apostle  suggests  to  Timothy:  "Them  that  sin  [pub- 
licly] rebuke  before  all,  that  others  also  may  fear,"  (i 
Tim.  5 :  20.)  Such  a  public  rebuke  necessarily  implies  a 
public  sin  of  a  grievous  nature.  For  any  comparatively 
slight  deviation  from  rules  of  order  the  elders,  under  the 
law  of  love,  the  Golden  Rule,  should  certainly  "consider 
one  another  to  provoke  tmto  love  and  to  good  works," 
and  so  considering  they  would  know  that  a  word  in 
private  wotdd  probably  be  much  more  helpful  to  the 
individual  than  a  public  rebuke,  which  might  cut  or 
wound  or  injure  a  sensitive  nature  where  such  wounding 
was  entirely  unnecessary,  and  where  love  would  have 
prompted  a  different  course.  But  even  though  an  Elder 
should  rebtike  a  grievous  sin  publicly,  it  should  be  done, 
nevertheless,  lovingly,  and  with  a  desire  that  the  re- 
proved one  might  be  corrected  and  helped  back,  and  not 
with  a  desire  to  make  him  odious  and  to  cast  him  forth. 
Nor,  indeed,  does  it  come  within  the  Elder's  province  to 
rebvike  any  to  the  extent  of  debarring  them  from  the 
privileges  of  the  congregation.  Rebuke  to  this  extent, 
as  we  have  just  seen,  can  proceed  only  from  the  Church 
as  a  whole,  and  that  after  a  full  hearing  of  the  case,  in 
which  the  accused  one  has  full  opportunity  for  either 
defending  himself  or  amending  Lis  ways  and  being  for- 
given. The  Church,  the  Ecclesia,  the  consecrated  of  the 
Lord,  are.  as  a  whole,  his  representaxives,  and  the  Eldei 


302 


The  New  Creation. 


is  merely  the  Church's  representative — the  Church's  best 
conception  of  the  Lord's  choice.  The  Church,  there- 
fore, and  not  the  elders,  constitute  the  court  of  last 
resort  in  all  such  matters;  hence,  an  elder's  course  is 
always  svibject  to  review  or  correction  by  the  Chtirch, 
according  to  the  united  judgment  of  the  Lord's  will. 

While  considering  this  phase  of  the  subject,  we  might 
pause  a  moment  to  inquire  the  extent  to  which  the 
Chiu-ch,  directly  or  indirectly,  or  throtigh  its  elders,  is  to 
exercise  this  duty  of  admonishing  the  disorderly,  and  of 
eventually  excluding  them  from  the  assembly.  It  is  not 
within  the  power  of  the  Church  to  exclude  permanently. 
The  brother  who,  having  offended  either  r  brother  mem- 
ber or  the  whole  Church  body,  returns  again  and  says,  "I 
repent  of  my  wrong  course,  and  promise  my  best  en- 
deavors to  do  right  in  the  future,"  or  the  equivalent  of 
this,  is  to  be  forgiven — fully,  freely — as  heartily  as  we 
hope  the  Lord  will  forgive  the  trespasses  of  all.  No  one 
but  the  Lord  has  the  power  or  authority  to  cut  off  any 
individual  everlastingly — the  power  to  sever  a  branch 
from  the  Vine.  We  are  informed  that  there  is  a  sin  vmto 
death,  for  which  it  is  useless  to  pray  (i  John  5 :  16) ;  and 
we  are  to  expect  that  such  a  wilful  sin  as  would  thus 
bring  the  penalty  of  the  Second  Death  would  be  so 
open,  so  flagrant,  as  to  be  readily  discerned  by  those 
who  are  in  fellowship  with  the  Lord.  We  are  not  to 
judge  of  any  by  what  is  in  their  hearts,  for  we  cannot 
read  their  hearts;  but  if  they  commit  wilful  sin  unto 
death  it  will  stu-ely  become  manifest  outwardly — by  their 
lips,  if  they  are  doctrinal  transgressions,  denying  the 
precious  blood  of  atonement;  or  by  their  immoralities, 
if  they  have  turned  to  w^alk  after  the  flesh,  "like  the  sow 
that  is  washed,  to  her  wallowing  in  the  mire."  It  is 
respecting  such  as  these,  referred  to  in  Heb.  6:  4-8;  10: 
26-31,  that  the  Apostle  warns  us  to  have  no  dealings 
whatever — not  to  eat  with  them,  not  to  receive  them 
into  our  houses,  and  not  to  bid  them  God-speed  (2  John 
9-1 1);  because  those  who  would  affiliate  with  them 
or  bid  them  Grod-speed  would  be  accounted  as  taking 


Its  Order  and  DiscipCine. 


303 


their  places  as  enemies  of  God,  and  as  partaking  of  the 
evil  deeds  or  evil  doctrines,  as  the  case  might  be. 

But  in  respect  to  others,  who  "walk  disorderly,"  the 
regtdation  is  very  different.  Such  an  excluded  brother 
or  sister  should  not  be  treated  as  an  enemy,  nor  thought 
of  as  such ;  but  as  an  erring  brother,  as  the  Apostle  says 
ftirther  on  in  this  same  epistle,  "If  any  man  obey  not 
our  word  by  this  epistle  fif  he  be  disorderly,  unwilling  to 
submit  himself  to  sound  reasoning  and  loving,  generous 
rules  of  order]  note  that  man,  and  have  no  company 
with  him,  to  the  end  that  he  may  be  ashamed ;  yet  count 
him  not  as  an  enemy,  but  admonish  him  as  a  brother." 
(2  Thess.  3:  14,  15.)  Such  a  case  as  this  would  imply 
some  open,  public  opposition  on  the  part  of  the  brother 
to  the  rules  of  order  laid  down  by  the  Apostle,  as  the 
Lord's  mouthpiece;  and  such  a  public  opposition  to 
right  principles  shoiild  be  rebuked  by  the  congregation, 
should  they  decide  that  the  brother  is  so  out  of  order 
that  he  needs  admonishing;  and  if  he  do  not  consent 
to  the  form  of  sotind  words,  sent  us  by  our  Lord  through 
the  Apostle,  he  should  be  considered  as  so  out  of  accord 
as  to  make  it  no  longer  proper  that  he  should  have 
the  fellowship  of  the  brethren  until  he  wotild  consent  to 
these  reasonable  requirements.  He  shotild  not  be 
passed  by  on  the  street  unnoticed  by  the  brethren,  but 
be  treated  cotirteously.  The  exclusion  should  be  merely 
from  the  privileges  of  the  assembly  and  from  any  special 
brotherly  associations,  etc. ,  peculiar  to  the  faithful.  This 
is  implied  also  in  our  Lord's  words,  "Let  him  be  unto 
thee  as  an  heathen  man  and  a  publican."  Our  Lord  did 
not  mean  that  we  should  do  injviry  to  a  heathen  man  or 
a  publican,  nor  treat  either  in  any  manner  unkindly ;  but 
merely  that  we  shotild  not  fellowship  such  as  brethren, 
nor  seek  their  confidences,  nor  as  New  Creatures  give 
them  ours.  The  household  of  faith  is  to  be  cemented 
and  botmd  together  with  mutual  love  and  sympathy, 
and  expressions  of  these  in  various  ways.  It  is  from  the 
lack  of  these  privileges  and  blessings  that  the  excluded 
brother  is  caused  to  suffer,  until  he  feels  that  he  must 
reform  his  ways  and  return  to  the  family  gathering. 


304 


The  New  Creation. 


There  is  a  suggestion  in  this  respect  to  warmth,  to  cor- 
diality, to  true  brotherliness,  that  should  prevail  amongst 
those  who  are  members  of  the  Lord's  body. 

"comfort  the  feeble-minded." 

Continuing  otir  examination  of  the  Apostle's  words 
in  our  text,  we  note  that  the  Chtirch  is  to  comfort  the 
feeble-minded.  We  thus  have  notice  that  the  reception 
of  the  holy  Spirit  does  not  transform  our  mortal  bodies 
so  as  to  entirely  overcome  their  weaknesses.  There  are 
some  with  feeble  minds,  as  there  are  others  with  feeble 
bodies,  and  each  needs  sympathy  along  the  line  of  his 
own  weakness.  The  feeble  minds  were  not  to  be  miracu- 
lously ctired;  nor  shovdd  we  expect  that  because  the 
minds  of  some  are  feeble  and  imable  to  grasp  all  the 
lengths,  and  breadths,  and  heights,  and  depths  of  the 
divine  plan  that,  therefore,  they  are  not  of  the  body. 
On  the  contrary,  as  the  Lord  is  not  seeking  for  his  Church 
merely  those  who  are  of  fine  physical  development, 
strong  and  robust,  so  likewise  he  is  not  seeking  merely 
those  who  are  strong  and  robust  in  mind,  and  able  to 
reason  and  analyze  thoroughly,  completely,  every  fea- 
ture of  the  divine  plan.  There  will  be  in  the  body  some 
who  will  be  thus  qualified,  but  others  are  feeble-minded, 
and  do  not  come  up  even  to  the  average  standard  of 
knowledge.  What  comfort  should  we  give  to  these? 
We  answer  that  the  elders,  in  their  presentations  of  the 
Truth,  and  all  of  the  Chvirch  in  their  relationship  one  with 
the  other,  should  comfort  these,  not  necessarily  in 
pointing  out  their  feebleness  and  condoning  the  same, 
but  rather  along  general  lines, — not  expecting  the  same 
degree  of  proficiency  and  intellectual  discernment  in  the 
members  of  the  family  of  God.  None  should  claim  that 
those  who  have  such  disabilities  are,  therefore,  not  of  the 
body. 

The  lesson  is  much  the  same  if  we  accept  the  revised 
reading,  "Comfort  the  faint-hearted."  Some  natvu-ally 
lack  courage  and  combativeness,  and  with  ever  so  good 
will  and  ever  so  loyal  hearts  cannot,  to  the  same  degree  as 
others  of  the  body,  "be  strong  in  the  Lord,"  nor  "fight 


Its  Order  ami  Discipline. 


the  good  fight  of  faith"  in  the  open.  The  Lord,  how- 
ever, must  see  their  will,  their  intention,  to  be  cotirageous 
and  loyal,  and  so  shotild  the  brethren — if  they  are  to 
attain  the  rank  of  overcomers. 

All  should  recognize  that  the  Lord's  judgment  of  his 
people  is  according  to  their  hearts,  and  that  if  these 
feeble-minded  or  faint-hearted  ones  have  had  a  suffi- 
ciency of  mind  and  will  to  grasp  the  fundamentals  of  the 
divine  plan  of  redemption  through  Christ  Jesus,  and 
their  own  justification  in  God's  sight  through  faith  in  the 
Redeemer,  and  if  on  this  basis  they  have  made  a  full 
consecration  of  their  all  to  the  Lord,  they  are  to  be 
treated  in  every  way  so  as  to  permit  them  to  feel  that 
they  are  ftilly  and  thoroughly  members  of  the  body  of 
Christ;  and  that  the  fact  that  they  cannot  expound  or 
cannot  perhaps  with  clearness  discern  every  feature  of 
the  divine  plan  intellectually,  and  defend  the  same  as 
courageously  as  others,  is  not  to  be  esteemed  as  impugn- 
ing their  acceptance  with  the  Lord.  They  should  be 
encouraged  to  press  along  the  line  of  self-sacrifice  in  the 
divine  service,  doing  such  things  as  their  hands  find  to 
do,  to  the  glory  of  the  Lord  and  to  the  blessing  of  his 
people, — comforted  with  the  thought  that  in  due  time 
all  who  abide  in  Christ  and  cultivate  the  f  rviits  of  his  Spirit 
and  walk  in  his  steps  of  sacrifice  will  have  new  bodies 
with  perfect  capacity,  in  which  all  the  members  shall  be 
able  to  know  as  they  are  known ; — and  that  meantime  the 
Lord  assures  us  that  his  strength  is  shown  the  more 
fully  in  otu"  weakness. 

"support  the  weak." 

This  implies  that  there  are  some  in  the  Church  weaker 
than  others;  not  merely  physically  weaker,  but  weaker 
spiritually — in  the  sense  of  having  human  organisms 
depraved  in  such  a  manner  that  they,  as  New  Creatures, 
find  greater  difficulty  in  growth  and  spiritual  develop- 
ment. Such  are  not  to  be  rejected  from  the  body,  but, 
on  the  contrary,  we  are  to  understand  that  if  the  Lord 
counted  them  worthy  of  a  knowledge  of  his  grace,  it 
means  that  he  is  able  to  bring  them  off  conquerors  through 
20  F 


3o6 


The  New  Creation. 


him  who  loved  us  and  bought  us  with  his  precious  blood. 
They  are  to  be  supported  with  such  promises  as  the 
Scriptures  afford, — to  the  effect  that  when  we  are  weak 
in  ourselves  we  may  be  strong  in  the  Lord  and  in  the 
power  of  his  might,  by  casting  all  our  care  upon  him,  and 
by  faith  laying  hold  upon  his  grace ;  that  in  the  hour  of 
weakness  and  temptation  they  will  find  fulfilled  the 
promise,  "My  grace  is  sufficient  for  thee; my  strength 
is  made  perfect  in  weakness."  The  entire  congregation 
can  assist  in  this  comforting  and  supporting,  though,  of 
course,  the  elders  have  a  special  charge  and  responsi- 
bility toward  these,  because  they  are  the  chosen  repre- 
sentatives of  the  Church,  and,  hence,  of  the  Lord.  The 
Apostle,  speaking  of  the  various  members  of  the  body, 
after  telling  of  pastors  and  teachers,  speaks  of  "helps." 
(i  Cor.  12:  28.)  Evidently  the  Lord's  good  pleasure 
would  be  that  each  member  of  the  Chtu-ch  should  seek 
to  occupy  such  a  place  of  helpfulness,  not  only  helping 
the  elders  chosen  as  the  representatives  of  the  Chtu-ch, 
but  also  helping  one  another,  doing  good  unto  all  men  as 
we  have  opportunity,  but  especially  to  the  household  of 
If  .» 

PATIENT  TOWARD  ALL. 

In  obeying  this  exhortation  to  exercise  patience  toward 
each  other  vinder  all  circumstances,  the  New  Creatures 
will  find  that  they  are  not  only  exercising  the  proper 
attitude  toward  each  other,  but  that  they  are  culti- 
vating in  themselves  one  of  the  grandest  graces  of  the 
holy  Spirit — patience.  Patience  Is  a  grace  of  the  Spirit 
which  will  find  abundant  opportunity  for  exercise  in  all 
of  life's  affairs,  toward  those  outside  the  Church  as  well 
as  toward  those  within  it;  and  it  is  well  that  we  re- 
member that  the  whole  world  has  a  claim  upon  our  pa- 
tience. We  discern  this  only  as  we  get  clear  views  of 
the  groaning  creation's  condition,  revealed  to  us  through 
the  Scriptiu-es.  Therein  we  see  the  story  of  the  fall,  and 
how  all  have  been  injured  by  it.  Therein  we  see  God's 
patience  toward  sinners  and  his  wonderful  love  in  their 
redemption,  and  in  the  provisions  he  has  made,  not  only 
for  the  blessing  and  uplifting  of  his  Chtirch  out  of  the 


Its  Order  and  Discipline. 


iniry  clay  and  out  of  the  horrible  pit  of  sin  and  death,  but 
glorious  provisions  also  for  the  whole  world  of  mankind. 
In  it,  too,  we  see  that  the  great  difficulty  with  the  world 
is  that  they  are  under  the  delusions  of  ova  Adversary, 
"the  god  of  this  world,"  who  now  blinds  and  deceives 
them. — 2  Cor.  4:  4. 

Surely  this  knowledge  should  give  us  patience!  And 
if  we  have  patience  with  the  world,  much  more  should 
we  have  patience  with  those  who  are  no  longer  of  the 
world,  but  who  have  by  God's  grace  come  under  the  con- 
ditions of  his  forgiveness  in  Christ  Jesus,  have  been 
adopted  into  his  family,  and  are  now  seeking  to  walk  in 
his  steps.  What  loving  and  long-suffering  patience  we 
should  have  toward  these  fellow-disciples,  members  of 
the  Lord's  body!  Stirely  we  could  have  nothing  else 
than  patience  toward  these;  and  surely  ova  Lord  and 
Master  would  specially  disapprove  and  in  some  manner 
rebuke  impatience  toward  any  of  them.  Ftirthermore, 
we  have  great  need  of  patience  even  in  dealing  with  our- 
selves xmder  present  distress  and  weaknesses  and  battles 
with  the  world,  the  flesh  and  the  Adversary.  Learning 
to  appreciate  these  facts  will  help  to  make  us  more 
patient  toward  all. 

"see  that  none  render  evil  for  evil." 

This  is  more  than  an  individual  advice:  it  is  an  injunc- 
tion, addressed  to  the  Church  as  a  whole,  and  is  appli- 
cable to  each  congregation  of  the  Lord's  people.  It  im- 
plies that  if  some  of  the  household  of  faith  are  disposed 
to  take  vengeance,  to  retaliate,  to  render  evil  for  evil, 
either  upon  brother  members  or  upon  those  outside,  that 
the  Church  will  not  be  acting  the  part  of  a  busybody  in 
taking  notice  of  such  a  course.  It  is  the  duty  of  the 
Church  to  see  to  this.  "  See  that  no  man  render  evil  for 
evil,"  means,  give  attention  to  it  that  this  proper  spirit 
is  observed  in  your  midst  amongst  the  brethren.  If, 
therefore,  the  elders  should  learn  of  such  occasions  as 
would  be  covered  by  this  injunction,  it  would  be  their 
duty  kindly  to  admonish  the  brothers  or  the  sisters 
respecting  the  Word  of  the  Lord;  and,  if  they  will  not 


3o8 


The  New  Creation 


hear,  it  would  be  the  duty  of  the  former  to  bring  the 
matter  before  the  congregation,  etc.,  etc.  And  here  is 
the  Church's  commission  to  take  cognizance  of  such  an 
improper  course  on  the  part  of  any.  Not  orAy  are  we 
thus  to  see  to  one  another,  and  to  look  out  for  each 
other  with  kindly  interest,  to  note  that  backward  steps 
are  not  taken,  but  we  are  to  see  to  it  that,  on  the  con- 
trary, all  follow  after  that  which  is  good.  We  should  re- 
joice in  and  commend  every  evidence  of  progress  in  a 
right  way,  giving  it  our  support  as  individuals  and  as 
congregations  of  the  Lord's  people.  By  thus  doing, 
as  the  Apostle  suggests,  we  may  rejoice  evermore,  and 
with  good  cause;  for  so  helping  one  another  the  body 
of  Christ  will  make  increase  of  itself  in  love,  growing 
more  and  more  in  the  likeness  of  the  Head,  and  becom- 
ing more  and  more  fit  for  joint-heirship  ^\  ith  him  in  the 
Kingdom. 

"let  us  CONSIDllR  ONE  ANOTHER  TO  PROVOKE  UNTO  LOVB 
AND  TO  GOOD   WORKS  " 
—BIB.  10 :  34.— 

What  a  loving  and  beautiful  thought  is  here  expressed! 
While  others  consider  their  fellows  to  fault-find  or  dis- 
courage, or  selfishly  to  take  advantage  of  their  weak- 
nesses, the  New  Creation  is  to  do  the  reverse ; — to  study 
carefully  each  other's  dispositions  with  a  view  to  avoiding 
the  saying  or  doing  of  things  which  would  unnecessarily 
wound,  stir  up  anger,  etc.,  but  with  a  view  to  provoking 
them  to  love  and  good  conduct. 

And  why  not  ?  Is  not  the  whole  attitude  of  the  world, 
the  flesh  and  the  devU  provocative  of  envy,  selfishness 
jealousy,  and  full  of  evil  enticement  to  sin,  of  thought, 
word  and  deed?  Why,  then,  should  not  the  New  Crea- 
tures of  the  Christ  body  not  only  abstain  from  such 
provocations  toward  themselves  and  others,  but  engage 
in  provoking  or  inciting  in  the  reverse  direction — 
toward  love  and  good  works  ?  Surely  this,  like  ever} 
admonition  and  exhortation  of  God's  Word,  is  reasonablt 
as  well  as  Drofitable. 


ris  Order  and  Discipline. 


THE  ASSEMBLING  OP  OURSELVES. 
"Not  forsaking  the  assembling  of  ourselves  together,  as  the 
custom  of  some  is,  but  exhorting  one  another,  and  so  much  the 
more  as  yc  see  the  day  drawing  on." — Heb.  10;  25. 

The  Lord's  injunction,  through  the  Apostle,  respecting 
the  assembling  of  his  people,  is  in  full  accord  with  his 
own  words,  "Where  two  or  three  of  you  are  met  in  my 
name,  there  am  I  in  the  midst."  (Matt.  i8:  20.)  The 
object  of  these  gatherings  is  clearly  indicated;  they  are 
for  mutual  advancement  in  spiritual  things — oppor- 
tunities for  provoking  or  inciting  each  other  unto  more 
and  more  love  for  the  Lord  and  for  each  other,  and  to 
increased  good  works  of  every  kind  that  would  glorify 
our  Father,  that  would  bless  the  brotherhood,  and  that 
would  do  good  unto  all  men  as  we  have  opportunity.  If 
he  who  says,  I  love  God,  yet  hateth  his  brother,  knows 
not  what  he  says,  and  deceives  himself  (i  John  4:  20), 
similarly  mistaken,  we  believe,  are  those  who  say,  I  long 
to  be  with  the  Lord  and  to  enjoy  his  blessing  and  fellow- 
ship, if  they  meantime  neglect  opporttmities  to  meet 
with  the  brethren,  and  do  not  enjoy  their  company  and 
fellowship. 

It  is  in  the  nature  of  things  that  each  human  being 
must  seek  some  companionship;  and  experience  attests 
the  truthfulness  of  the  proverb,  that  "  Birds  of  a  feather 
flock  together."  If,  therefore,  the  fellowship  of  the 
spiritually  minded  is  not  appreciated,  longed  for  and 
sought  after,  if  we  do  not  improve  opportunities  to 
enjoy  it,  we  may  be  sure  these  are  tmhealthy  indications 
as  respects  our  spiritual  condition.  The  natural  man 
loves  and  enjoys  natural  fellowship  and  companionship, 
and  plans  and  arranges  with  his  associates  in  respect  to 
business  matters  and  pleasxires,  even  though  their  com- 
mon worldly  hopes  and  plans  are  very  limited  indeed  as 
compared  with  the  exceeding  great  and  precious  hopes 
of  the  New  Creation.  As  our  minds  become  trans- 
formed by  the  renewing  of  the  holy  Spirit,  our  appetite 
for  fellowship  is  not  destroyed,  but  merely  turned  into 
new  channels,  where  we  find  a  wonderful  field  for  fellow- 
ship, investigation,  discussion  and  enjoyment — the  his- 


The  Xetu  Creation. 


tory  of  sin  and  the  groaning  creation,  past  and  present^ 
God's  record  of  the  redemption  and  the  coming  deliver- 
ance of  the  groaning  creation ; — our  high  calling  to  joint- 
heirship  with  the  Lord;- — the  evidences  that  our  deliver- 
ance is  drawing  nigh,  etc.  What  an  abundant  field  for 
thought,  for  study,  for  fellowship  and  communion! 

No  wonder  we  say  that  the  one  who  is  unappreciative 
of  the  privilege  of  meeting  with  others  for  the  discussion 
of  these  subjects  is  si^iritually  sick,  in  some  respects, 
whether  he  is  able  to  diagnose  his  own  ailment  or  not. 
It  may  be  that  he  is  diseased  with  a  kind  of  spiritual 
pride  and  self-sufhcienc)'-,  which  leads  him  to  say  to  him- 
self, I  need  not  go  to  the  common  school  of  Christ,  to  be 
taught  with  his  other  followers;  I  will  take  private  les- 
sons from  the  Lord  at  home,  and  he  will  teach  me  sepa- 
ratel)'',  and  deeper  and  more  spiritual  lessons.  Quite  a 
few  seem  to  be  afflicted  with  this  spiritual  egotism — to 
imagine  themselves  better  than  others  of  the  Lord's 
brethren,  and  that  he  would  depart  from  his  usual  cus- 
tom and  from  the  lines  marked  out  in  his  Word,  to  serve 
them  in  a  peculiar  manner,  just  because  they  think  more 
highly  of  themselves  than  they  ought  to  think,  and  be- 
cause they  request  it.  Such  brethren  should  remember 
that  they  have  not  one  solitary  promise  of  the  Lord  of  a 
blessing  so  long  as  they  are  in  this  attitude  of  heart  and 
conduct.  On  the  contrary,  "the  Lord  resisteth  the 
proud  and  showeth  his  favors  to  the  humble."  The 
Lord  blesses  those  who  hear  and  obey  his  instructions, 
saying,  "If  ye  love  me,  keep  my  commandments."  To 
those  who  are  in  a  right  attitude  of  heart  it  is  quite 
suflficient  that  the  Lord  has  enjoined  that  we  come 
together  in  his  name;  and  that  he  has  promised  special 
blessings  to  so  few  as  even  two  or  three  obeying  him,  and 
that  the  Church  is  representatively  his  body,  and  is  to  be 
prospered  by  "that  which  every  joint  supplieth,"  and  to 
edify  itself  and  to  "build  one  another  up,"  as  members 
in  all  the  graces  and  fruits  of  the  Spirit.  Sometimes  the 
difficulty  is  not  purely  a  spiritual  egotism,  but  partially 
a  neglect  of  the  Word  of  God  and  a  leaning  to  human 
understanding,  supposing  that    the    protnise,  "they 


Its  Order  and  Discipline 


3" 


shall  be  all  taught  of  God,"  implies  an  individual  teach- 
ing, separate  the  one  from  the  other.  The  customs  of  the 
apostles  and  their  teachings,  and  the  experience  of  the 
Lord's  people,  are  all  contrary  to  such  a  thought. 

However,  on  the  other  hand,  we  are  not  to  crave 
merely  numbers  and  show  and  popularity,  but  are  to 
remember  that  the  Lord's  promised  blessing  is  to  "two 
or  three  of  you;"  and,  again,  through  the  Apostle,  the 
exhortation  is  to  "the  assembling  of  ourselves  together." 
It  is  not  a  sectarian  spirit  that  the  Lord  and  the  Apostle 
inctilcate  here,  when  they  intimate  that  the  assemblies 
are  not  to  be  worldly  assemblies,  in  which  the  Lord's 
people  are  to  mingle,  but  Christian  assemblies, — assem- 
blies of  those  who  know  of  God's  grace  and  who  have 
accepted  of  the  same  by  a  f till  consecration  of  themselves 
to  him  and  his  service.  The  worldly  are  not  to  be  urged 
to  come  to  these  meetings.  They  are  not  of  you,  even 
as  "  Ye  are  not  of  the  world  " ;  and  if  they  were  attracted, 
either  by  music  or  other  features,  the  spirit  of  the  injunc- 
tion would  be  lost,  for  where  worldliness  would  aboimd, 
and  a  desire  to  please  and  to  attract  the  worldly,  very 
speedily  the  proper  object  of  the  meeting  would  be  lost 
sight  of .  That  proper  object  is  explained  to  be  "the 
building  up  of  yourselves  in  the  most  holy  faith,"  "edify- 
ing ofie  another,"  "inciting  one  another  to  love  and  to  good 
works." — ^Jude  20;  i  Thess.  5:  11;  Heb.  10:  24. 

Let  the  evilly  disposed  flock  together,  if  they  will:  let 
the  morally  disposed  flock  together  with  their  kind ;  and 
let  the  Spirit-begotten  ones  assemble  themselves  and  pro- 
ceed along  the  lines  laid  down  in  the  Lord's  Word  for 
their  edification.  But  if  they  neglect  this,  let  the  blame 
for  unfavorable  consequences  not  be  attached  to  the 
Head  of  the  Church  nor  to  the  faithful  apostles,  who 
clearly  emphasized  the  proper  course  and  exemplified  it 
in  their  own  conduct. 

This  does  not  mean  that  outsiders  are  to  be  forbid- 
den entrance  to  the  meetings  of  the  Church,  if  they  are 
interested  enough  to  desire  to  come  in  and  "behold  your 
order,"  and  be  blessed  by  your  holy  conversation,  ejdior- 
tations  to  good  works,  and  love,  and  exposition  of  the 


312 


The  New  Creation. 


divine  Word  of  promise,  etc.  The  Apostle  intimates 
this  very  clearly  m  i  Cor.  14:  24.  The  point  we  are 
making  is  that  "assembling  ourselves"  is  not  an  assem- 
blage of  unbelievers,  where  endeavors  are  made  con- 
stantly to  break  the  hearts  of  sinners.  The  sinner  should 
be  free  to  attend,  but  should  be  let  alone  to  see  the  order 
and  love  prevailing  amongst  the  Lord's  consecrated 
ones,  that  thus  even  though  he  comprehend  only  in  part, 
he  may  be  reproved  of  his  sins  by  discerning  the  spirit  of 
holiness  and  purity  in  the  Church,  and  may  be  convinced 
respecting  his  errors  of  doctrine  by  beholding  the  order 
and  symmetry  of  the  truth  which  prevails  amongst  the 
Lord's  people. — Compare  i  Cor.  14:  23-26. 
This  brings  to  a  consideration  of  the  general 

CHARACTER  OF  THE  MEETINGS 

of  the  Lord's  people.  We  remark,  first  of  all,  that  on 
this  subject,  as  on  others,  the  Lord's  people  are  left  with- 
out cast-iron  laws  and  regulations — left  free  to  adapt 
themselves  to  the  changing  conditions  of  time  and  coun- 
try, left  free  in  the  exercise  of  the  spirit  of  a  sound 
mind,  left  free  to  seek  the  wisdom  that  cometh 
from  above,  and  to  manifest  the  degree  of  their  attain- 
ment of  the  Lord's  character- likeness  under  the  disci- 
pline of  the  Law  of  Love.  That  Law  of  Love  will  be  sure 
to  urge  modesty  as  respects  all  innovations  or  changes 
from  the  customs  of  the  early  Church ;  it  will  be  siu-e  to 
hesitate  to  make  radical  changes  except  as  it  shall  dis- 
cern their  necessity,  and  even  then  will  seek  to  keep  close 
within  the  spirit  of  every  admonition  and  instruction  and 
practice  of  the  early  Church. 

In  the  early  Church  we  have  the  example  of  the  apos- 
tles as  special  teachers.  We  have  the  example  of  the 
elders,  doing  pastoral  work,  evangelistic  work,  and 
prophesying  or  public  speaking;  and  from  one  illustra- 
tion, given  with  particularity  in  i  Cor.  14,  we  may  judge 
that  each  member  of  the  Church  was  encouraged  by  the 
apostles  to  stir  up  whatever  talent  and  gift  he  might 
possess,  to  glorify  the  Lord  and  to  serve  the  brethren ; — 
thus  to  exercise  himself  and  to  grow  strong  in  the  Lord 


Its  Order  and  Discipline.  315 


and  in  the  Truth,  helping  others  and  being  helped  in  turn 
by  others.  This  account  of  an  ordinary  Church  meeting 
in  the  Apostle's  day  could  not  be  followed  fully  and 
in  detail  today,  because  of  the  peculiar  "gifts  of  the 
Spirit"  temporarily  bestowed  upon  the  early  Church  for 
the  convincing  of  outsiders,  as  well  as  for  personal  en- 
couragement at  a  time  when,  without  these  gifts,  it  would 
ftave  been  impossible  for  any  of  the  number  to  be  edified 
or  profited  to  any  extent.  Nevertheless,  v/e  can  draw 
Irom  this  early  custom,  approved  by  the  Apostle,  certain 
valuable  and  helpftd  lessons,  which  can  be  appropriated 
by  the  little  companies  of  the  Lord's  people  everywhere, 
according  to  circumstances. 

The  chief  lesson  is  that  of  mutual  helpfulness,  "build- 
ing one  another  up  in  the  most  holy  faith."  It  was  not 
the  custom  for  one  or  even  several  of  the  elders  to  preach 
regularly,  nor  to  do  or  attempt  to  do  all  the  edifying  01 
building  up.  It  was  the  custom  for  each  member  to  do 
his  part,  the  parts  of  the  elders  being  more  important 
according  to  their  abilities  and  gifts;  and  we  can  see  that 
this  would  be  a  very  helpful  axTangement  and  bring  a 
blessing  not  only  to  those  who  heard,  but  also  to  all  par- 
ticipating. And  who  does  not  know  that  even  the 
poorest  speaker  or  the  most  illiterate  person  may,  if  his 
heart  be  full  of  love  for  the  Lord  and  devotion  to  him, 
communicate  thoughts  which  will  be  precious  to  all  who 
may  hear.  The  class  of  meetings  here  described  by  the 
Apostle  evidently  was  a  sample  of  the  majority  of  meet- 
ings held  by  the  Church.  The  account  shows  that  it 
was  a  mixed  meeting,  at  which,  adapting  the  account  to 
present  times,  one  might  exhort,  another  might  expoimd, 
another  might  offer  prayer,  another  propose  a  hymn, 
another  read  a  poem  which  seemed  to  fit  his  sentim.ents 
and  experiences,  in  harmony  with  the  topic  of  the  meet- 
ing ;  another  might  quote  some  Scriptures  bearing  on  the 
topic  tinder  discussion,  and  thus  the  Lord  might  use 
each  and  all  of  these  members  of  the  Church  in  mutual 
edification,  mutual  upbuilding. 

It  is  not  our  thought  that  there  never  was  preaching  in 
the  early  Chiarch,    On  the  contrary,  we  find  that  wherever 


he  Xciv  Creation. 


the  apostles  went  they  were  considered  specially  able 
expounders  of  the  Word  of  God,  who  would  be  present 
probably  but  a  short  time,  and  during  the  period  of  their 
presence,  it  is  likely ,  they  did  nearly  all  of  the  public  speak- 
ing, though  we  doubt  not  that  other  social  meetings,  open 
to  all,  were  held  as  well.  This  same  practice  respecting 
apostolic  preaching  was  no  doubt  followed  by  others  who 
were  not  apostles;  as,  for  instance,  Barnabas,  Timothy, 
ApoUos,  Titus,  etc.;  and  the  same  liberties  were  enjoyed 
also  by  some  who  misused  them  and  exercised  quite  an 
influence  for  evil — Hymenaeus  and  Philetus  and  others. 

Where  the  Lord  has  laid  down  no  positive  law  it 
would  be  inappropriate  for  us  or  for  others  to  fix  a  law. 
We  offer,  however,  some  suggestions,  viz.,  that  there 
are  certain  spiritual  needs  of  the  Church  which  require 
ministering  to: — 

(1)  Instruction  is  necessary — in  the  more  purely  pro- 
phetical matters  and  also  in  the  moral  doctrines,  and  in 
respect  to  the  development  of  the  Christian  graces. 

(2)  Because  of  more  or  less  differing  methods  in  the 
use  of  language,  and  because  of  more  or  less  obtuseness 
of  mind  and  varj'^ing  degrees  of  spiritual  perception,  as 
between  those  who  are  babes  in  Christ  and  those  who 
are  more  mature  in  knowledge  and  in  grace,  it  is  advis- 
able that  opportunities' be  afforded  at  which  each  will  be 
encouraged  to  express  his  understanding  of  the  things 
which  he  has  learned,  either  through  reading  or  hearing, 
to  the  intent  that  if  his  understanding  of  these  things 
be  defective  it  may  be  corrected  by  the  statements  of 
others  on  the  subject. 

(3)  There  should  be  frequent  regular  meetings  at  which 
reasonably  full  opportimities  would  be  given  to  anyone 
to  present  what  he  might  believe  to  be  a  different  view  of 
truth  from  that  perhaps  generally  held  and  approved  by 
the  Ecclesia. 

(4)  There  should  be  not  only  devotional  services  con- 
nected with  all  meetings  of  the  Lord's  people,  but  expe-» 
rience  shows  the  profitableness  of  each  one,  in  the  hear- 
ing of  his  brethren,  confessing  with  his  mouth,  either  in 
testimony  or  in  prayer,  his  devotion  to  the  Lord. 


Its  Order  and  Discipline. 


315 


DOCTRINE  STILL  NECESSARY. 

Respecting  the  first  proposition:  We  are  living  iu  a 
time  when  doctrines  in  general  are  being  sneered  at,  and 
■when  quite  a  good  many  claim  that  doctrine  and  faith 
are  of  no  value  in  comparison  to  works  and  morals.  Vy'e 
cannot  agree  with  this,  because  we  find  it  entirely  out  of 
accord  with  the  divine  Word,  in  which  faith  is  placed 
first  and  works  second.  It  is  our  faith  that  is  accepted 
of  the  Lord,  and  according  to  ovtr  faith  he  will  reward  us, 
though  he  will  properly  expect  that  a  good  faith  will 
bring  forth  as  many  good  works  as  the  weaknesses  of  the 
earthen  vessel  will  permit.  This  is  the  rule  of  faith 
everywhere  laid  down  in  the  Scriptiures.  "Without 
faith  it  is  impossible  to  please  God."  "This  is  the  vic- 
tory that  overcometh  the  world,  even  our  faith."  (Heb. 
11:6;  I  John  5:  4.)  No  man  can  properly  be  an  over- 
comer,  therefore,  unless  he  exercise  faith  in  God  and  in 
his  promises ;  and  in  order  to  exercise  faith  in  the  prom- 
ises of  God  he  must  understand  them;  and  this  oppor- 
tunity and  ability  to  grow  strong  in  faith  will  be  in  pro- 
portion to  his  xmderstanding  of  the  divine  plan  of  the 
ages,  and  the  exceeding  great  and  precious  promises  con- 
nected therewith.  Hence,  doctrine — instruction  —  is 
important,  not  merely  for  the  knowledge  which  God's 
people  are  to  have  and  to  enjoy  above  and  beyond  the 
knowledge  of  the  world  in  things  pertaining  to  God,  but 
especially  because  of  the  influence  which  this  knowledge 
will  exercise  upon  all  hopes  and  aims  and  conduct.  "He 
that  hath  this  hope  in  him  purifieth  himself"  (i  John  3 :  3) 
is  a  Scriptural  expression  which  fully  coincides  with  the 
foregoing  statements.  He  who  would  endeavor  to 
purify  himself,  to  cleanse  his  conduct,  must,  to  be  suc- 
cessful, begin  as  the  Scripttires  begin,  with  the  heart, 
and  must  progress,  using,  for  a  cleansing,  the  inspired 
promises.  And  this  means  a  knowledge  of  the  doctrines 
of  Christ. 

It  is  appropriate,  however,  that  we  clearly  distinguislii 
and  differentiate  between  the  doctrines  of  Christ  and  the 
doctrines  of  men.    The  doctrines  of  Christ  are  those 


3i6 


The  Neu  Creation 


which  he  himself  and  his  inspired  apostles  have  set 
before  us  in  the  New  Testament.  The  doctrines  of  men 
are  represented  in  the  creeds  of  men,  many  of  which  are 
grossly  and  seriously  at  variance  with  the  doctrines  of 
the  Lord,  and  all  of  them  in  disagreement  with  each 
other.  Moreover,  it  is  not  sufficient  that  we  be  indoc- 
trinated once;  for,  as  the  Apostle  intimates,  we  receive 
the  treasures  of  God's  grace  into  poor  earthen  vessels 
which  are  very  leaky;  and  hence,  if  we  cease  to  receive 
we  will  cease  to  have;  for  which  cause  it  is  necessary 
that  we  have  "  line  upon  line,  precept  upon  precept,"  and 
that  we  continually  renew  and  review  our  study  of  the 
divine  plan  of  the  ages,  using  whatever  helps  and  assist- 
ances divine  providence  supplies,  seeking  so  far  as  possi- 
ble to  obey  the  Apostle's  injunction  to  be — "not  forget- 
ful hearers,  but  doers  of  the  work,"  and  thus  "doers  of 
the  Word." — James  1:22-25. 

Our  second  proposition  is  one  that  may  not  at  once  be 
so  fully  appreciated  as  the  first.  It  is  apt  to  be  the 
thought  of  many,  if  not  of  all,  that  those  who  can  express 
the  truth  most  clearly,  most  fluently,  most  accurately, 
should  be  the  only  ones  to  express  it,  and  that  the  others 
should  keep  silence  and  hear  and  learn.  This  thought  is 
right  in  many  respects.  It  is  not  our  suggestion  that 
any  should  be  put  to  teach  or  be  looked  up  to  as  teachers, 
or  their  words  received  as  instruction,  who  are  incapable 
of  giving  instruction,  and  who  do  not  clearly  apprehend 
the  divine  plan.  But  there  is  a  great  difference  between 
setting  such  to  teach — as  in  the  case  of  elders — and 
having  a  meeting  at  which  all  members  of  the  New 
Creation  would  have  an  opporttmity  of  briefly  expressing 
themselves  or  asking  questions,  with  the  understanding 
that  their  questions  or  doubts  or  expressions  are  not 
upheld  by  the  Church  as  being  the  sentiments  of  the 
company.  At  such  meetings  wrong  ideas  may  possibly 
be  set  forth  in  the  form  of  questions — not  with  an  inten- 
tion of  teaching  these  opinions,  nor  with  the  purpose  of 
enforcing  them,  but  with  a  view  to  having  them  criti- 
cized if  they  need  criticism,  or  approved  if  worthy  of 
commendation;  but  such  opportimities  should  be  sane- 


Its  Order  and  Discipline. 


tioned  only  in  the  presence  of  some  one  advanced  in  the 
Truth  and  able  to  give  a  Scriptural  reason  for  his  faith, 
and  to  show  the  way  of  the  Lord  more  perfectly.  Is  it 
asked,  What  advantage  could  come  from  such  a  course? 
We  reply  that  we  have  frequently  seen  the  advantages 
demonstrated.  It  is  often  difficult — sometimes  impos- 
sible— to  state  matters  in  the  simplest  and  most  direct 
maimer ;  and  it  is  equally  impossible  for  all  minds,  how- 
ever honest,  to  grasp  a  subject  with  an  equal  degree  of 
clearness  from  the  same  illustration.  Hence  the  value 
of  questions,  and  of  a  variety  of  presentations  of  the  same 
truth,  as  illustrated  in  our  Lord's  parables,  which  present 
subjects  from  various  standpoints,  affording  a  more  com- 
plete and  harmonious  view  of  the  whole.  So,  too,  we 
have  noticed  that  the  bltmdering  and  somewhat  btmg- 
ling  statement  of  a  truth  may,  at  times,  effect  an  entrance 
into  some  minds  where  a  more  sotmd  and  more  logical 
statement  had  failed — the  incompetence  cf  the  speaker 
matching  in  some  respects  the  lower  plane  of  reason  and 
judgment  in  the  hearer.  We  are  to  rejoice  if  the  Gospel 
2S  preached  and  finds  a  lodgment  in  hungry  hearts,  what- 
ever the  channel,  as  the  Apostle  explains, — "some  even 
preach  Christ  of  contention  and  vainglory."  We  can 
only  rejoice  if  some  are  brought  to  a  proper  knowledge 
of  the  Lord,  even  though  we  must  greatly  regret  the 
improper  motives  of  the  presentation;  or,  as  in  the  other 
case,  the  imperfection  of  the  presentation.  It  is  the 
Lord  and  the  Truth  and  the  brethren  that  we  love  and 
desire  to  serve;  and,  hence,  we  must  rejoice  in  anything 
which  brings  the  desired  results,  and  should  make  our 
arrangements  so  as  not  to  interfere  with  this,  which  we 
recognize  to  be  a  fact.  This  does  not  signify  that  the 
illogical  and  incompetent  should  be  set  to  teach  in  the 
Ch\u-ch,  nor  that  we  should  imagine  that  the  illogical 
presentations  would  be  the  most  successful  in  general. 
Qtiite  the  contrary.  Nevertheless,  we  are  not  wholly 
to  ignore  that  which  we  see  is  sometimes  a  channel  of 
blessing  to  some  minds  and  which  has  the  backing  of 
primitive  Church  usage. 

In  support  of  otir  third  proposition:  No  matter  how 


The  New  Creation. 


confident  we  are  that  we  have  the  truth,  it  w^ould  cer- 
tainly be  unwise  for  us  so  to  shut  and  lock  the  door  of 
interrogation  and  contrary  expressions  as  thoroughly  to 
exclude  all  that  might  be  considered  error  by  the  leader 
of  the  meeting  or  by  the  entire  congregation.  One 
limitation  alone  should  prevail  to  a  thorough  exclusion ; 
viz.,  that  the  gatherings  of  the  New  Creatures  are  not 
for  the   consideration   of   secular   subjects,  worldly 
sciences  and  philosophies,  but  solely  for  the  study  of 
the  divine  revelation;  and  in  the  study  of  the  divine 
revelation  the  congregation  should  first,  last  and  always 
recognize  the  difference  between  the  foundation  princi- 
ples of  the  doctrines  of  Christ  (which  no  member  may 
change  or  alter,  nor  consent  to  have  questioned)  and  the 
discussion  of  advanced  doctrines,  which  must  be  fully 
in  accord  with  the  foundation  principles.    The  latter 
should  at  all  times  have  full,  free  opportunities  to  be 
heard,  and  there  shotdd  be  meetings  at  which  they  can 
be  heard.    This,  however,  docs  not  mean  that  they 
should  be  heard  over  and  over,  and  that  some  individual 
should  be  permitted  to  confuse  and  distract  every 
meeting  and  every  topic  with  some  particular  !-.obby. 
Let  his  hobby  have  a  fair  hearing  and  a  fair  discussion 
at  an  appropriate  time,  in  the  presence  of  some  well 
versed  in  the  Truth,  and  if  ruled  :>m\.  by  the  congregation 
as  unscriptural,  and  the  promoter  of  the  thought  'le  not 
convinced  of  its  unscripturalness,  let  him  at  least  refrr.in 
from  intruding  the  subject  upon  the  notice  of  'he 
Church  for  a  long  time,- -perhaps  a  year, — when  he 
might  without  impropriety  request  another  hearing, 
which  might  or  might  not  be  granted,  as  the  congrega- 
tion should  think  the  matter  worthy  or  unworthy  of 
hearing  and  investigation. 

What  we  urge  is,  that  unless  there  be  some  such  vent, 
two  dangers  may  be  encountered:  One,  the  danger  of 
falling  into  the  condition  we  see  prevailing  now  in  the 
nominal  churches  of  Christendom,  in  which  it  is  impos- 
sible to  find  access  to  their  ears  through  their  regular 
Church  meetings,  every  avenue  of  approach  being  care- 
fully guarded.    The  other  danger  is,  that  the  individual 


Its  Order  and  Discipline. 


319 


Having  a  theory  which  appeals  to  his  judgment  as  truth — 
no  matter  how  false  and  irrational  it  might  be, — would 
never  feel  satisfied  unless  it  should  have  a  reasonable 
hearing,  but  would  be  continually  obtruding  the  topic; 
whereas,  after  having  been  heard  reasonably,  even  if  not 
convinced  of  the  error  of  his  argument,  he  would  be  dis- 
armed as  respects  the  impropriety  of  intruding  the  matter 
upon  those  who  have  already  heard  and  rejected  his 
thought. 

Our  fourth  proposition:  Growth  in  knowledge  is 
very  liable  to  detract  from  devotion — strange  as  it  may 
appear  that  it  should  be  so.  We  find  our  capacities  so 
sni.all,  and  our  time  for  religious  things  so  limited,  that 
if  attention  be  energetically  directed  in  one  channel  it  is 
apt  to  lead  to  dwarfing  in  other  directions.  The  Chris- 
tian Is  not  to  be  all  head  and  no  heart,  nor  all  heart  and 
no  head.  The  "spirit  of  a  sound  mind"  directs  us  to 
cultivate  all  the  fruits  and  graces  which  go  to  roimd  out 
and  complete  a  perfect  character.  The  tendency  of  our 
day  in  all  matters  is  in  the  opposite  direction — to  spe- 
cialize. One  workman  does  this  part,  another  workman 
that  part ;  so  that  now  very  few  workmen  understand  a 
trade  in  full  as  in  former  times.  The  New  Creattire 
must  resist  this  tendency,  and  must  "make  straight 
paths  for  his  feet"  accordingly;  lest  while  cultivating 
one  element  of  grace  he  falls  into  danger  through  the 
lack  of  the  proper  exercise  of  another  God-given  faculty 
or  privilege. 

The  qualities  of  devotion  are  found  in  all  mankind  in  a 
greater  or  less  degree  of  development.  These  mental 
qualities  are  called  veneration  and  spirituality,  and  they 
summon  to  their  aid  the  organs  of  conscience,  hope, 
tune,  etc.  If  these  be  neglected,  the  result  will  be  that 
interest  in  and  love  for  the  Truth  will  degenerate ;  so  that 
instead  of  our  hearts  being  led  to  the  Lord  with  greater 
appreciation  of  his  love,  and  with  greater  desire  to  please, 
honor  and  serve  him,  we  will  find  the  lower  organs  joining 
more  in  the  controversy,  taking  the  places  of  these 
higher  ones,  and  the  investigations  will  come  to  be  more 
in  the  light  of  mental  philosophies,  into  which  will  en- 


320 


Its  Order  and  Discipline. 


ter  combativeness  and  destructiveness,  ambition,  strife 
and  vainglory.  The  New  Creation  needs,  therefore,  not 
only  to  unite  devotional  services,  prayer  and  praise,  as 
a  part  of  every  meeting,  but,  we  believe,  needs  in  addi- 
tion a  special  meeting  of  a  devotional  kind  once  a  week, 
joined  with  which  shovild  be  opportvmities  for  testimony 
respecting  Christian  experiences; — not  according  to  the 
usual  custom  of  going  back  from  one  to  twenty  j-ears  or 
more  to  tell  about  a  first  conversion,  etc.,  but  an  up-to- 
date  testimony,  referring  specifically  to  the  condition  of 
the  heart  at  the  moment,  and  during  the  week  inter- 
vening since  the  last  meeting  of  a  similar  kind.  Such 
up-to-date  testimonies  prove  helpful  to  those  who  hear; 
sometimes  encouraging  them  by  the  rehearsal  of  favor- 
able experiences,  and  sometimes  comforting  them  by  the 
narration  of  trials,  difficulties,  perplexities,  etc.,  because 
they  thus  discern  that  they  are  not  alone  in  having 
trying  experiences,  and  sometimes  failures. 

Thus  all  may  learn  more  fully  the  meaning  of  the 
•words  of  the  Apostle,  "Think  it  not  strange  concerning 
the  fiery  trial  which  shall  try  you,  as  though  some 
strange  thing  happened  unto  you."  (i  Pet.  4:  12). 
They  find  that  all  who  are  the  Lord's  people  have  trials 
and  difficulties,  and  each  learns  thus  to  sjonpathize  with 
the  other;  and  as  the  bond  of  sympathy  grows  the  spirit 
of  helpfulness  grows,  and  the  spirit  of  love — the  holy 
Spirit.  Such  mid-week  meetings  could  advantageously 
have  a  topic  suggested  at  the  previous  Sunday  gathering ; 
and  this  topic  being  before  the  minds  of  the  class  should 
inspire  each  to  mark  the  passing  experiences  of  life,  and 
to  make  note  of  them,  especially  along  the  line  of  the 
particular  topic  for  the  week.  Undoubtedly  every 
Christian  has  an  abundance  of  opportunities  for  noting 
the  lessons  and  experiences  of  lif^  along  various  lines 
every  week;  but  the  majority,  not  thinking,  not  noticing, 
permit  these  valuable  lessons  to  flow  past  them  vmrec- 
ognized,  and  learn  chiefly  from  the  larger  and  more 
bitter  experiences  of  life  what  they  might  better  have 
learned  by  taking  heed  to  the  Lord's  daily  dealings  with 
them  through  his  providences. 


Its  Order  and  Discipline. 


321 


To  illustrate:  Suppose  that  the  topic  for  the  week  had 
been,  "The  peace  of  God,"  from  the  text,  "Tne  peace  of 
God,  which  passeth  all  understanding,  shall  keep  [guard 
in  J  your  hearts."  (Phil.  4:7.)  Each  of  the  brotherhood 
should  take  notice  dining  the  week  to  what  extent  this 
Scripture  found  fulfilment  in  his  own  case;  and  what 
things  seemed  to  interrupt  and  prevent  this  ruling 
peace, — ^bringing  in  disquiet,  discontent.  These  expe- 
riences and  the  lessons  drawn  from  them,  told  by  those 
in  the  group  more  expert,  and  by  those  less  expert  (male 
and  female)  wovild  not  only  bring  to  each  other's  atten- 
tion their  own  experiences  during  the  fore  part  of  the 
week,  but  in  the  after  part  would  add  to  their  own  expe- 
riences the  lessons  and  experiences  of  others,  thus 
broadening  their  sympathies  and  leading  them  more  and 
more  to  discern  the  beauties  of  peace  in  contrast  with 
strife; — the  blessing  of  the  peace  of  God  in  the  heart; 
and  how  it  is  possible  to  have  this  peace  even  when  sur- 
rounded by  tiirmoil  and  confusion  or  distressing  con- 
ditions over  which  we  have  no  control.  The  devotional 
feature  of  these  meetings  will  add  to  their  profit.  He 
who  realizes  most  keenly  his  own  defects,  and  who  is 
most  earnestly  striving  to  grow  in  the  graces  of  the 
Spirit,  will  be  the  most  earnest  in  his  devotions  to  the 
Lord  and  in  his  desires  to  please  him  and  to  partake 
more  and  more  of  his  holy  Spirit.* 

In  these  meetings,  as  in  all  others,  it  is  apparent 
that  the  greatest  good  can  be  accomplished  by  preserv- 
ing order; — not  to  the  extent  of  destroying  the  life  and 
liberty  of  the  meeting,  but  to  the  proper  extent  of 
best  preserving  its  liberty,  without  anarchy  or  dis- 
order, under  wise,  loving,  gentle  restraint.  For  instance : 
The  character  of  the  meeting  shotild  be  understood  in 
advance;  and  it  wotdd  be  the  duty  of  the  leader  to  hold 
it,  with  reasonable,  loving  laxity,  to  its  specified  and 

*There  are  ten  meetings  of  the  character  here  described  held 
by  the  Brookljrn  Charch  every  Wednesday  evening.  They 
are  held  in  various  locaUties,  convenient  to  the  little  groups 
■who  constitute  them,  and  vary  in  attendance  from  seven  to 
sixty-five. 

31  F 


The  New  Creation. 


agreed-upon  purpose.  It  should  be  understood  that 
these  are  not  general  question-meetings,  nor  meetings 
for  discussion,  nor  for  preaching;  that  other  meetings 
are  provided,  and  that  those  who  wish  ars  welcome  to 
attend  them;  but  that  these  meetings  have  a  limited 
scope.  To  keep  the  meeting  thus  properly  in  line,  and 
to  avoid  private  discussions  or  replies  of  one  individual 
to  another,  the  leader — being  the  one  chosen  to  represent 
the  whole — should  be  the  only  one  to  reply  or  to  criticize 
others — and  then  only  when  necessary.  It  is  his  bovmdea 
duty  to  see  that  some  testimonies  are  not  so  lengthy 
as  to  be  tedious  and  hinder  others  from  having  op- 
portunity, and  that  the  meeting  is  not  prolonged  be- 
yond its  reasonable,  agreed-upon,  length.  All  these 
things  devolving  upon  the  leader,  imply  that  he  should 
be  an  Elder  in  the  Church.  A  novice  of  insufficient 
experience  would  be  apt,  even  with  the  best  of  in- 
tentions, to  be  either  too  lax  or  too  rigid  in  applying 
principles  to  such  an  occasion; — he  might  either  spoil 
the  meetings  with  too  great  leniency,  or  offend  some 
worthy  brother  or  sister  by  an  unwisely  expressed  cor- 
rection and  application  of  proper  rules.  Moreover,  the 
leader  of  such  a  meeting  should  be  an  Elder,  or  one  com- 
petent to  hold  the  position  of  an  Elder  in  the  Chvu-ch,  so 
that  he  might  have  a  sufficiency  of  knowledge  of  the 
Word,  and  experience  in  grace  and  teaching  ability  to  be 
able  to  give  a  word  of  encouragement  or  counsel  or  help- 
ful advice  in  response  to  the  various  testimonies  as  pre- 
sented. For  "A  word  in  due  season,  how  good  it  is! " — 
how  much  more  helpful,  often,  than  a  whole  discourse 
imder  other  conditions. — Prov.  15:  23. 

Although  in  the  foregoing  we  have  indicated  various 
interests  that  should  be  provided  for  in  the  meetings,  we 
have  described  particularly  only  the  last — which,  by  the 
way,  we  consider  one  of  the  most  important  of  all;  the 
one  meeting  most  helpful  in  spiritual  growth.  Let  us 
now  glance  at  what  might  be  good  arrangements  re- 
specting other  meetings.  These  would  differ  according 
to  the  circumstances,  conditions,  and  numbers  consti- 
tuting the  gathering — the  Ecclcsia,  the  body.    If  the 


Its  Oraer  and  Discipline. 


323 


number  were  fifty  or  so,  and  if  some  of  the  number  were 
particularly  talented  in  public  speaking  and  clear  expo- 
sition of  the  Truth,  we  advise  that  one  preaching  service 
in  the  week  might  generally  be  advantageous — espe- 
cially as  the  meeting  to  which  friends,  neighbors  or 
others  might  be  invited.  But  if  in  the  Lord's  providence 
none  of  the  company  are  specially  qualified  for  the  pres- 
entation of  a  connected,  logical,  reasonable  discotirse 
on  some  Scriptural  topic,  we  believe  it  would  be  better 
that  this  form  of  meeting  be  not  attempted,  or  that  the 
time  be  divided  between  several  possessed  of  some  ability 
to  treat  a  Scriptural  subject  thus  connectedly  in  public, 
the  topic  being  the  same  and  the  brethren  taking  tiu-ns 
in  leading  oflE.  Or  such  elders  might  alternate,  one  this 
Sunday,  another  next,  and  so  on,  or  two  this  Sunday, 
two  next,  and  so  on.  It  would  appear  that  the  best 
interests  of  the  whole  Church  are  conserved  by  the 
bringing  forward  and  granting  opportunities  to  all  the 
brethren  in  proportion  to  their  ability, — always  estima- 
ting that  humility  and  clearness  in  the  Truth  are  abso- 
lutely the  primary  essentials, — not  flotirish  and  oratory. 

But  the  most  important  meeting  in  our  judgment,  the 
most  helpful,  next  to  the  devotional  meeting  first  de- 
scribed, is  one  in  which  the  whole  company  of  believers 
take  part  vmder  sometimes  one  chairman,  or  leader,  and 
sometimes  another.  For  these  meetings  either  a  topic  . 
or  a  text  of  Scripture  may  be  taken  up  for  discussion, 
and  the  leader,  looking  over  the  subject  in  advance, 
should  be  intrusted  with  authority  to  divide  it  amongst 
leading  brethren,  if  possible  appointing  them  their  parts 
a  week  in  advance,  that  they  may  come  to  the  meeting 
prepared  to  offer  suggestions,  each  along  the  line  of  his 
own  particular  department  of  the  topic.  These  principal 
participants  in  the  examination  of  the  subject  (perhaps 
two,  or  perhaps  a  half  dozen,  or  more,  as  the  number  of 
competent  persons,  the  size  of  the  congregation,  and  the 
weight  of  the  topic  might  demand)  will  find  the  new  Ber- 
ean  Bibles  with  the  references  to  Studies  and  Towers, 
and  the  Topical  Indexes,  very  helpful.  Let  them  either 
present  the  matter  in  their  own  language,  or  find  special 


324 


The  New  Creation. 


extracts  from  Studies,  Towers,  etc.,  right  to  the  point, 

which  they  might  read  in  connection  with  some  appro- 
priate remarks. 

When  the  meeting  has  been  opened  by  praise  and 
prayer,  the  topics  may  be  called  for  in  their  proper  turn 
by  the  Chairman ;  and  after  each  appointed  speaker  has 
presented  his  findings  on  his  phase  of  the  subject  it  should 
be  open  to  the  entire  class  for  questions  and  expressions, 
either  in  harmony  with,  or  in  opposition  to,  what  has 
already  been  presented  by  the  leading  speaker  on  the 
topic.  If  the  class  appear  disinclined  to  discuss,  and 
need  drawing  out,  the  Chairman  should  do  this  by  skilful 
questions.  The  Chairman  only  should  address  the 
speakers  or  attempt  to  answer  or  harmonize  their  dec- 
larations; though,  of  course,  he  may  call  upon  any 
speaker  for  a  further  explanation  of  his  position  or 
reasons.  The  speakers  should  all  address  their  remarks 
to  the  Chairman  and  never  to  each  other,  and  thus 
danger  of  personality  and  wrangling  may  be  avoided. 
The  Chairman  should  take  no  other  part  than  as  above 
in  connection  with  the  discussion,  but  should  be  able  at 
the  close  to  draw  together  the  various  findings,  briefly 
summarizing  the  whole  subject  from  his  own  standpoint, 
before  closing  the  session  with  praise  and  thanksgiving. 

Each  point  may  be  gone  through  with,  and  the  entire 
subject  be  well  ventilated  and  investigated,  so  that  it 
will  be  clearly  discerned  by  all.  Or,  in  some  of  the 
more  complex  subjects,  the  Chairman  might  better  sum 
up  and  give  his  views  at  the  close  of  the  examination 
of  each  topic.  We  know  of  no  better  kind  of  meeting 
than  this  for  a  thorough  study  of  the  divine  Word. 
We  consider  it  much  more  advantageous  usually  than 
regular  preaching  for  the  majority  of  gatherings  of  the 
Lord's  people. 

A  meeting  of  this  kind  includes  all  the  features  covered 
by  the  suggestions  numbered  i,  2  and  3,  foregoing.  As 
respects  the  first,  those  who  are  assigned  the  leading 
parts  have  full  opportunity  for  the  exercise  of  whatever 
abilities  they  possess.  In  regard  to  the  second  point,  all 
have  an  opportunity  of  taking  part,  asking  questions, 


Its  Order  and  Discipline. 


325 


offering  stiggestions,  etc.,  following  each  of  the  leading 
speakers  on  the  several  points.  And  as  to  the  third 
point,  it  also  is  accommodated  by  such  a  meeting  as  this, 
because  the  topics  for  each  week  shotild  preferably  be 
decided  on  by  the  whole  class,  and  not  by  the  leader,  and 
at  least  a  week  ahead  of  their  discussion. 

Any  one  in  attendance  at  such  a  class  should  have  the 
privilege  of  presenting  his  question  or  topic,  and  the 
spirit  of  love  and  sympathy  and  helpfulness  and  consid- 
eration pervading  all  should  be  such  that  aU  proper 
topics  would  be  accorded  a  respectful  hearing.  And  in 
the  case  of  a  special  request  for  a  topic  supposed  to  be 
contrary  to  the  general  views  of  the  congregation,  yet 
fully  within  the  lines  of  the  foundation  principles  of  the 
Gospel,  the  person  desirous  of  having  the  subject  dis- 
cussed should  be  granted  a  reasonable  time  for  the  pres- 
entation, and  should  be  the  chief  speaker  for  the  occa- 
sion, his  time  possibly  being  limited,  say,  to  thirty 
minutes  or  more  or  less,  according  to  the  importance  of 
the  topic  and  the  interest  of  the  class  in  it.  Following 
his  presentation  the  question  should  be  open  for  dis- 
cussion by  the  others  of  the  class,  the  propounder  of  the 
question  having  a  few  minutes  granted  him  subse- 
quently for  a  brief  answer  to  any  objections  brought  for- 
ward by  others,  the  Chairman  having  the  final  word  in 
closing  the  meeting. 

Another  kind  of  meeting  which  has  proven  very  advan- 
tageous in  the  study  of  the  Word  is  known  as  a  "Berean 
Circle  for  Bible  study."  These  are  not  merely  reading 
circles,  but  a  systematic  study  of  the  devine  plan  in  all 
its  phases,  taken  up  item  by  item.  The  several  volumes 
of  Scripture  Studies,  treating  the  subjects,  as  they  do. 
In  a  connected  and  consecutive  order,  constitute  (with 
the  Bible)  text  books  for  these  Bible  studies;  but  in 
order  to  the  profit  of  these  classes  it  is  necessary  that  the 
leader  and  the  class  should  clearly  differentiate  between 
reading  and  studying.  So  far  as  the  reading  is  con- 
cerned, all  of  the  dear  friends  can  as  well,  or  perhaps 
better,  do  their  reading  by  themselves  at  home.  The 
object  of  these  studies  is  to  take  up  a  certain  portion  of 


326 


The  New  Creation. 


each  topic  as  presented  in  one  or  more  paragraphs,  and 
to  discuss  it  thoroughly  between  themselves,  calling  up 
collateral  passages  of  Scriptvu-e,  etc.,  and  thoroughly 
ventilating  the  matter,  and,  if  possible,  getting  each 
member  of  the  class  to  give  an  expression  of  his  thought 
respecting  the  particular  matter  under  consideration, 
proceeding  then  to  the  next  topic.  Some  of  these  Ber- 
ean  Circles  have  taken  a  year  or  two  for  the  study  of  a 
single  volume  of  Scripture  Studies — and  that  to  great 
interest  and  profit.* 

"let  every  man  be  fully  persuaded  in  his  own  mind." 

—ROM.  14:5.— 

All  logical  minds  delight  in  reaching  a  decision,  H 
possible, respecting  every  item  of  truth;  and  this  the 
Apostle  declares  should  be  striven  for  by  each  member 
of  the  Church  for  himself — "  in  his  own  mind."  It  is  a 
common  mistake,  however,  to  attempt  to  apply  this 
personally  good  rule  to  a  Church  or  to  a  class  in  Bible- 
study — to  attempt  to  force  all  to  decide  on  exactly  the 
same  conclusion  respecting  the  meaning  of  the  Lord's 
Word.  It  is  proper  that  we  should  wish  that  all  might 
"see  eye  to  eye";  but  it  is  not  reasonable  to  expect  it 
when  we  know  that  all  are  fallen  from  perfection,  not 
only  of  body,  but  also  of  mind,  and  that  these  deflections 
are  in  various  directions,  as  shown  by  the  various 
shapes  of  head  to  be  found  in  any  gathering  of  people. 
Our  various  kinds  and  degrees  of  education  are  impor- 
tant factors  also  in  assisting  or  hindering  one-ness  of 
view. 

But  does  not  the  Apostle  intimate  that  we  should 
all  mind  the  same  things? — and  that  we  will  be  all 
taught  of  God  so  that  we  will  all  have  the  spirit  of  a 
sound  mind? — and  that  we  should  expect  to  grow  in 
grace  and  knowledge,  building  one  another  up  in  the 
most  holy  faith? 

*There  are  thirty-four  meetings  of  this  kind  in  coonection. 
with  the  Brooklyn  Church,  held  in  various  localities,  and  oa 
evenings  most  convenient  for  the  friends  attending  each.  They 
are  led  by  various  brethren-elders. 


Its  Order  and  Discipline. 


Yes,  all  this  is  true ;  but  it  is  not  intimated  that  it  will 
all  be  attained  in  one  meeting.  The  Loid  s  people  not 
only  have  differently  developed  heads,  and  differences 
in  experience  or  education,  but  they  are  additionally  of 
different  ages  as  New  Creatvires — babes,  youths,  ma- 
tured. It  must  not  surprise  us,  therefore,  if  some  are 
slower  than  others  to  comprehend  and,  hence,  slower  to 
be  fully  persuaded  in  their  own  minds  respecting  some  of 
"the  deep  things  of  God."  They  must  grasp  the  fun- 
damenials — that  all  were  sinners;  that  Christ  Jesus,  our 
Leader,  redeemed  us  by  his  sacrifice  finished  at  Calvary 
that  we  are  now  in  the  School  of  Christ  to  be  taught  and 
fitted  for  the  Kingdom  and  its  service;  and  that  none 
enter  this  School  except  upon  full  consecration  of  their 
all  to  the  Lord.  These  things  all  must  see  and  ftdly  and 
always  assent  to,  else  we  could  not  recognize  them  as 
even  )aby  brothers  in  the  New  Creation ;  but  we  have  all 
need  of  patience  with  each  other,  and  forbearance  with 
each  other's  peculiarities — and  behind  these  must  be 
love,  increasing  every  grace  of  the  Spirit  as  we  attain 
more  and  more  nearly  to  its  f  tdness. 

This  being  so,  all  questions,  all  answers  all  remarks — 
in  meetings  where  several  participate — should  be  for  the 
entire  company  present  (and  not  personal  to  any  one  or 
any  number) ,  and  shovdd,  therefore,  be  addressed  to  the 
Chairman,  who  represents  all — except  when  the  Chair- 
man may  for  convenience  request  the  speaker  to  face  and 
address  the  audience  direct.  Hence,  too,  after  having 
expressed  his  own  view,  each  is  quietly  to  hear  the  views 
of  others  and  not  feel  called  to  debate  or  restate  his 
already  stated  position.  Having  used  his  opportimity, 
each  is  to  trust  to  the  Lord  to  guide  and  teach  and  show 
the  truth,  and  should  not  insist  that  all  must  be  made  to 
see  every  item  as  he  sees  it,  nor  even  as  the  majority 
view  it.  "On  essentials,  unity;  on  non-essentials, 
charity,"  is  the  proper  rule  to  be  followed. 

We  agree,  however,  that  every  item  of  truth  is  im- 
portant, and  that  the  smallest  item  of  error  is  injurious, 
and  that  the  Lord's  people  shotild  pray  and  strive  for 
unity  in  knowledge ;  but  we  must  not  hope  to  attain  this 


328 


The  New  Creation. 


by  force.  Unity  of  spirit  on  the  first  basic  principles  of 
truth  is  the  important  thing;  and  where  this  is  main- 
tained we  may  be  confident  that  our  Lord  will  guide  aV 
possessing  it  into  all  truth  due  and  necessary  to  him. 
It  is  in  this  connection  that  the  leaders  of  the  Lord's 
flock  need  special  wisdom  and  love  and  force  of  character 
and  clearness  in  the  Truth,  so  that  at  the  conclusion  of 
each  meeting  he  who  has  led  may  be  able  to  summarize 
the  Scriptural  findings  and  leave  all  minds  under  their 
blessed  influence — expressing  himself  clearly,  posi- 
tively, lovingly — but  never  dogmatically,  except  upon 
the  foundation  principles. 

FUNERAL  SERVICES. 

Onftmeral  occasions,  when  more  or  less  of  solemnity 
prevails  amongst  the  friends  in  attendance,  the  cold  and 
silent  corpse,  the  wounded  hearts  and  tearful  eyes,  the 
crape,  etc.,  all  help  to  impress  the  general  lesson  that 
death  is  not  the  friend  of  mankind,  but  its  enemy. 
Such  occasions,  therefore,  are  very  favorable  to  the  pres- 
entation of  the  Truth,  and  should  be  improved.  Many 
now  interested  in  Present  Truth  received  their  first  clear 
impressions  of  it  from  a  fimeral  discourse.  Besides, 
many  will  attend  and  listen  on  such  an  occasion  who 
would  be  too  prejudiced,  too  fearful  of  opposing  the 
wishes  of  their  friends,  to  attend  any  of  the  regular  min- 
istries of  the  Truth.  Accordingly,  we  advise  that  such 
opportvmities  be  used  as  effectively  as  circumstances 
will  permit.  Where  the  deceased  is  a  believer,  and  his 
family  are  in  opposition,  he  should  make  a  dying  request 
that  some  one  representing  the  Truth  address  the 
mourners  on  the  occasion  of  his  funeral.  If  the  deceased 
be  a  child,  and  the  parents  are  both  in  the  Truth,  there 
would  be  no  question  respecting  the  matter ;  but  if  only 
one  of  them  were  in  sympathy  and  the  other  opposed,  the 
responsibilities  of  the  matter  would  rest  with  the  father, 
though  the  wife  would  have  a  perfect  right  to  present 
her  view  of  the  matter  to  her  husband,  and  he  should 
give  her  suggestions  reasonable  consideration — not. 


Its  Order  and  Discipline. 


329 


however,  to  the  avoidance  of  his  own  responsibility  to 
God  as  the  head  of  the  family. 

In  many  of  the  little  companies  there  are  brethren 
quite  qualified  to  make  an  interesting  and  profitable  dis- 
course suitable  to  such  an  occasion,  without  any  sug- 
gestions from  us  or  from  any  one ;  but  in  the  majority  of 
the  little  groups  of  consecrated  ones  special  talent  for 
such  a  discourse  is  lacking,  and  it  is  for  this  reason  that 
we  offer  some  suggestions  respecting  a  profitable  method 
of  conducting  such  services.  The  brother  conducting 
the  service  would  preferably  be  one  not  close  of  kin  to 
the  deceased;  and  yet  if  no  other  than  one  of  close  kin 
were  available,  there  could  be  no  impropriety  in  a  son  or 
a  husband  or  a  father  conducting  the  service.  Unless 
quite  conversant  with  public  speaking,  and  familiar  with 
the  subject,  his  better  plan  might  be  to  adapt  to  his  par- 
ticular use  and  the  occasion  the  suggestions  below  given 
— writing  them  in  manuscript  form,  from  which  he 
would  read  to  the  assembled  friends.  The  writing 
should  be  in  a  very  plain  hand  or  by  typewriter,  and 
should  be  read  over  several  times  aloud  before  attempt- 
ing to  deliver  it  in  public,  so  that  the  delivery  might  be 
as  smooth  and  distinct  and  easily  understood  as  possible. 
We  would  suggest  ftu-ther  that  if  no  brother  be  found 
competent  for  the  occasion  there  would  be  no  impro- 
priety in  such  a  reading  by  a  sister, — wearing  some  kind 
of  a  head-covering. 

We  offer  the  following  suggestions  for  the  conduct  of 
the  service  and  for  an  address  at  the  funeral  of  a  brother 
in  the  Lord: 

(1)  Commence  service  by  the  singing  of  some 
appropriate  h3min  to  a  moderately  slow  tune — 
"Rock  of  Ages,"  "Nearer,  my  God,  to  Thee,"  "Lead, 
Kindly  Light,"  "Many  Sleep,  but  not  Forever,"  or 
other. 

(2)  If  any  of  the  family  be  members  of  denomina- 
tional chtu-ches,  and  desire  their  minister  to  be  assigned 
some  part  in  the  service,  this  would  be  the  most  appro- 
priate place  to  have  him  either  read  a  few  verses  of 
Scripture  on  the  resurrection,  or  offer  a  prayer,  or  both. 


330 


The  New  Creation. 


If  there  be  no  such  request,  omit  this  (2),  and  pass  from 
(r)  to  (3). 

(3)  SUGGESTIVE  OUTLINE  OF  FUNERAL  DISCOURSE. 

Dear  Friends:  We  are  met  together  to  offer  a  tribute 
of  respect  to  the  memory  of  our  friend  and  Brother, 
whose  earthly  remains  we  are  about  to  commit  to  the 
tomb — dust  to  dust,  ashes  to  ashes.  Notwithstanding 
the  fact  that  there  is  nothing  more  common  in  the  world 
than  dying,  and  its  attendant  processes  of  sickness  and 
pain  and  sorrow,  we,  nevertheless,  find  it  impossible,  as 
intelligent  beings,  to  get  accustomed  to  such  painful 
breakings  of  ties  of  friendship,  of  home,  of  love,  of  broth- 
erhood. Salve  the  sore  as  we  will  it  is  still  painful,  even 
though,  as  the  Apostle  declares,  we,  as  Christians, 
"  sorrow  not  as  others  who  have  no  hope."  And  what 
could  be  more  appropriate  here  today  than  an  examina- 
tion of  this  good  hope,  set  before  us  in  the  Gospel  as  the 
balm  of  Gilead,  which  is  able  to  heal  earth's  sorrows  as 
nothing  else  can  do. 

However,  before  considering  the  hopes  set  before  us 
in  the  Gospel — the  hope  of  a  resurrection  of  the  dead, 
the  hope  of  a  future  life  in  a  much  more  happy  condition 
than  the  present  one — we  are  not  improperly  met  with 
the  question.  Why  should  we  need  such  a  hope?  Why 
should  we  not  rather  be  spared  from  death  than  be  given 
a  hope  of  resurrection  from  the  dead?  Why  does  God 
permit  us  to  live  but  a  few  short  days  or  years,  and  they 
full  of  trouble?  and  why  are  we  then  cut  off,  as  the  grass 
that  withereth?  and  why  are  the  heart-strings  broken, 
and  the  home  and  family  arrangements  disordered  by 
this  great  enemy  of  ovu"  race,  death,  which,  during  the 
past  six  thousand  years  has  slain,  it  is  estimated,  over 
fifty  thousand  millions  of  our  human  race,  our  brethren 
according  to  the  flesh — children  of  Adam  ?  To  thought- 
ful minds  there  is  no  more  interesting  question  than  this 
conceivable. 

Infidelity  tells  us  that  being  merely  the  highest  grade 
of  animals  we  are  bom  and  live  and  die  as  does  the  brute 
beast,  and  that  there  is  no  future  life  provided  for  us. 


Its  Order  and  Discipline. 


331 


But  while  shuddering  at  such  a  thought,  and  unable  to 
prove  to  the  contrary  by  any  experience  of  our  own,  we, 
as  children  of  God,  have  heard  our  Father's  Word 
"speaking  peace  through  Jesus  Christ  our  Lord."  The 
message  of  peace,  which  our  dear  Redeemer  gives  us  as 
his  followers,  is  not  a  denial  of  the  facts  of  the  case,  not  a 
declaration  that  there  is  no  pain,  no  sorrow,  and 
no  death,  but  the  reverse  of  this.  He  declares,  "I  am 
the  resurrection  and  the  life."  He  tells  us  again  that 
"all  that  are  in  their  graves  shall  hear  his  voice  and 
shall  come  forth."  Ah!  this  contradiction  of  the  voice 
of  infidelity  is  sweet  to  us!  It  brings  hope,  and  hope 
brings  peace  in  proportion  as  we  learn  to  know  and  to 
tnist  the  Father  and  also  the  Son,  whose  words  we  have 
heard,  and  who  is  carrying  out  the  Father's  gracious  plans. 

But  if  the  Lord  thus  pvirposes  a  resurrection,  and  if  the 
message  of  the  resurrection  brings  peace  and  rest  and 
hope,  is  it  not  still  proper  for  us  to  inquire,  Why  should 
God  first  t\irn  man  to  destruction  and  then  later  on,  by  a 
resurrection,  say  to  mankind,  in  the  language  of  the 
Psalmist  (Ps.  90:  3.)  "  Return  ye  children  of  men  ? "  Why 
not  have  kept  them  alive  ?  Why  not  hinder  sorrow,  pain 
and  death?  We  answer  that  the  Scriptures,  and  the 
Scriptures  alone,  give  us  the  explanation  of  present  con- 
ditions: nothing  else  throws  the  slightest  light  upon  the 
subject.  Their  testimony  is  that  God  originally  created 
our  race  perfect,  upright,  in  his  own  image  and  likeness, 
and  that  through  disobedience  our  first  parents  fell  from 
that  noble  estate — came  \mder  the  penalty  of  sin,  which 
is  death; — and  that  this  penalty  for  sin  which  was  pro- 
nounced against  father  Adam  involves  his  entire  race  in 
a  natural  way.  The  momenttmi  of  sin  increased  with 
human  generations,  and  sickness,  pain  and  death  were 
proportionately  hastened. 

We  have  all  been  mistaught  that  the  wages  of  father 
Adam's  sin,  the  curse,  the  penalty,  was  to  be  eternal 
torment;  that  we  and  all  mankind  inherited  that  in- 
describable penalty  as  the  resxilt  of  original  sin;  and 
that  only  such  as  become  followers  of  Jesus,  consecrated 
saints,  would  escape  that  eternal  torment.    But  we  find , 


332 


The  New  Creation. 


dear  friends,  that  God's  Word  supports  no  ^uch  unrea- 
sonable, unjust  and  xmloving  plan,  and  that  the  Scriptures 
quite  clearly  state,  to  the  contrary,  that  the  wages  of 
sin  is  death,  that  eternal  life  is  the  of  God,  and  that 
none  can  have  this  gift  except  those  who  become  vitally 
vmited  to  God's  dear  Son.  Hence,  we  see  that  since  the 
wicked  will  not  be  granted  eternal  life  they  could  not 
suffer  eternal  misery.  The  Scriptural  declaration  is 
very  plain  and  very  reasonable:  "All  the  wicked  will 
God  destroy." — Psa.  145:  20. 

Note  how  clearly  this  was  stated  to  father  Adam  when 
he  was  put  on  trial,  the  very  time  and  place  above  all 
others  where  we  should  look  for  a  statement  from  our 
heavenly  Father  respecting  what  would  be  the  penalty 
of  his  righteous  wrath.  The  statement  is  that  the  Lord 
made  bountiful  provision  for  our  first  parents  in  the 
various  life-giving  fruit-trees  of  Parad'.se,  and  merely 
tested  them  along  the  lines  of  obedience  by  prohibiting 
them  from  eating  or  even  tasting  or  touching  the  fruit  of 
one  particular  tree.  It  was  this  disobedience  that 
brought  exclusion  from  Paradise — exclusion  from  the 
trees  (grove)  of  life,  and,  hence,  gradually  brought  the 
dying  conditions  which  still  prevail,  and  that  increas- 
ingly ;  for  all  are  aware  that  the  average  of  human  life 
today  is  very  much  shorter  than  that  of  father  Adam, 
who  "  lived  nine  hundred  and  thirty  years." 

The  Lord's  words  as  presented  in  Genesis  are,  "  In  the 
day  that  thou  eatest  thereof  thou  shalt  surely  die." 
This  "  day,"  the  Apostle  Peter  explains  to  us,  was  a  day 
of  the  Lord,  respecting  which  he  says,  "  Be  not  ignorant, 
brethren,  concerning  this  one  thing,  that  a  day  with  the 
Lord  is  as  a  thousand  years;"  and  it  was  within  this 
"day"  that  Adam  died,  and  none  of  his  posterity  have 
ever  lived  out  an  entire  thousand-year  day.  After 
Adam  had  transgressed,  the  Lord's  words  of  condemna- 
tion show  very  clearly  that  he  had  no  thought  of  tor- 
menting his  creatures,  and  that  the  curse  extended  no 
farther  than  to  the  destruction  of  the  present  life  and  the 
incidental  tribulations  connected  with  the  dying  condi- 
tion.   The  Jvord's  expression  of  the  curse  to  Adam  was. 


Its  Order  and  Discipline. 


333 


"In  the  sweat  of  thy  face  shalt  thou  eat  bread,  until 
thou  art  returned  unto  the  ground,  for  out  of  it  wast  thou 
taken;  for  dust  thom  art,  and  unto  dust  shalt  thou 
return." — Gen.  2:  17;  3:  19;  2  Pet.  3:  8. 

It  is  certainly  a  great  cause  for  rejoicing  to  realize  that 
the  terrible  doctrine  of  eternal  torment,  with  its  in- 
fliction, not  only  upon  our  first  parents,  but  upon  all  of 
their  race,  all  of  their  children,  is  a  false  doctrine  which 
came  to  us  not  from  the  Bible,  but  from  the  "  dark  ages. " 
It  is  not  in  the  Lord's  declaration  in  any  sense  of  the 
word.  Hear  the  Apostle  Paul's  explanation  of  the 
matter,  in  ftdl  accord  with  the  account  in  Genesis.  He 
says  (Rom.  5:  12X:  "By  one  man  sin  entered  into  the 
world,  and  death  by  [as  a  result  of]  sin,  and  thus  death 
passed  upon  all  men,  because  all  are  sinners."  What 
could  be  more  reasonable  or  sensible  or  more  satisfactory 
than  this  divine  explanation  of  death? — that  it  is  the 
result  of  sin;  that  our  father  Adam,  when  on  trial,  lost 
all  of  his  rights  and  privileges  by  disobedience  and  came 
under  this  curse  of  sickness  and  pain,  sorrow  and  trouble 
and  dying;  and  that  we,  without  having  any  trial  (it 
being  useless  to  try  us  who  have  inherited  sinful  propen- 
sities and  weaknesses)  are  sharers  of  this  same  divine 
sentence  against  sin;  viz,  death, — and  are  as  a  race  grad- 
ually going  down  in  weakness,  sickness,  pain  and  troi^ble, 
into  the  tomb? 

The  explanation  is  satisfactory  to  our  judgments,  and 
it  accoTonts  for  the  fact  that  the  infant  of  but  an  hotir  or 
a  day  or  a  week  or  a  month  shares  in  the  pain  and  dying 
process  as  well  as  those  who  live  a  few  years  longer  and 
participate  personally  in  the  transgression  of  the  laws  of 
righteousness.  "I  was  bom  in  sin,  shapen  in  iniquity; 
in  sin  did  my  mother  conceive  me,"  is  the  Scripttiral 
declaration  on  this  point.  "All  have  sinned,  and  come 
short  of  the  glory  of  God." 

But  now,  where  is  the  hope  ?    What  help  can  there  be 
for  such  a  sad  condition  of  things  ?    What  can  be  done 
for  those  who  are  now  stifTering,  sorrowing  and  dying, 
the  world  over, — and  what  can  be  done  for  the  fifty 
thousand  millions  who  have  already  gone  down  into 


334 


The  New  Creation. 


the  prison-house  of  death?  We  answer  that  they  can 
certainly  do  nothing  for  themselves.  Six  thousand 
years  of  htunan  endeavor  to  lift  itself  out  of  sickness, 
pain  and  death  has  proven,  unquestionably,  the  utter 
baselessness  of  any  hope  of  that  kind.  Those  who  exer- 
cise hope  must  do  so  by  looking  imto  the  Lord,  the  God 
of  our  salvation.  He  has  proposed  a  salvation,  and  the 
Bible  is  the  revelation  of  the  glorious  plan  of  the  ages 
which  God  is  accomplishing  step  by  step.  The  first  step 
was  that  of  redemption,  the  payment  of  the  penalty  that 
was  against  us — the  death  penalty.  It  was  paid  by  our 
Lord  Jesus,  who  "died,  the  just  for  the  unjust,  that  he 
might  bring  us  unto  God. ' '  None  of  the  condemned  race 
could  so  much  as  redeem  himself,  and  hence,  stu-ely — as 
the  prophet  pointed  out" — None  could  give  to  God  a 
ransom  for  his  brother."  But  man's  extremity  became 
God's  opportunity,  and  he  sent  Jesus,  who  gave  for  us 
his  unimpaired  life,  his  life  that  was  "holy,  harmless 
separate  from  sinners,"  separate  from  the  dying  race. 
This  life  God  accepts  as  the  corresponding  price  and 
offset  to  the  condemned  life  of  father  Adam ;  and  thus  it 
avails  for  all  of  us  who  are  of  Adam's  children,  because 
we  were  not  condemned  on  our  own  account,  but "  by  one 
man's  disobedience";  hence,  God  can  be  just  and  can 
r'^lease  us  through  the  obedience  and  ransom  of  one — 
Jesus  Christ,  our  Lord.  Of  him  it  is  written  that  he 
"gave  himself  a  ransom  for  all,  to  be  testified  in  due 
time."— I  Tim.  2:6. 

Let  us  notice,  dear  friends,  while  passing,  that  our 
Lord  Jesus  did  not  redeem  merely  the  Church;  but,  as 
the  Scriptures  clearly  declare,  "He  is  the  propitiation 
[satisfaction]  for  our  sins  [the  Church's  sins],  and  not  for 
ours  only,  but  also  for  the  sins  of  the  whole  world." — 
(i  John  2:2.)  Here,  thank  God!  we  have  the  basis  for 
the  good  hope  which,  as  the  Apostle  suggests,  enables  us 
to  sorrow  not  as  others  who  have  no  hope,  or  who  have 
but  a  flimsy  hope,  not  based  upon  the  positive  declara- 
tions of  God's  Word. 

But,  says  one.  It  is  long  since  Jesus  died.  Why  is  it 
that  sin  and  death  are  still  permitted  to  reign  and  to 


Its  Order  and  Discipline. 


335 


swallow  up  the  human  family?  We  answer  that  God 
delayed  the  sending  of  the  sacrifice  for  four  thousand 
years,  and  stiU  delays  to  send  the  blessing  secured  by  it 
which  must  ultimately  result — which  blessing  will  be 
sure  in  God's  "due  time."  The  object  in  the  delay,  as 
explained  by  the  Scriptvires,  is  twofold: 

First,  to  permit  of  the  birth  of  a  sufficient  number  of 
the  hvmian  family  properly  to  fill  or  populate  the  whole 
earth,  when  it  shall  be  brought  to  the  perfection  of  Eden, 
and  as  a  whole  be  the  Paradise  of  God  restored  on  a 
larger  and  grander  scale.  These  during  the  present 
time  gain  a  certain  amount  of  experience  with  sin  and 
death,  and  learn  a  part  of  a  very  important  lesson;  viz., 
the  exceeding  sinfulness  of  sin  and  its  undesirability. 
As  soon  as  the  Lord's  time  shall  come,  which  we  believe 
is  not  far  distant,  he  will  fulfil  his  promise  and  establish 
his  Kingdom  in  the  world,  which  will  bind  Satan,  restrain 
all  the  powers  and  influences  now  working  toward  sin 
and  death,  and  cause  the  knowledge  of  the  Lord  to  fill 
the  whole  earth.  Thus  Christ  will  bless  the  human 
family  and  lift  it  up,  step  by  step,  toward  the  grand  per- 
fection in  which  it  was  created — in  the  image  of  God  as 
represented  in  father  Adam.  This  period  of  blessing  is 
called  the  Millennial  Kingdom,  and  it  was  for  it  that  the 
Lord  taught  us  to  pray,  "Thy  Kingdom  come;  thy  will 
be  done  on  earth  as  it  is  done  in  heaven."  It  will 
require  all  of  this  thousand-year  day  of  blessing  and 
restitution  to  establish  righteousness  on  a  firm  basis  in 
the  earth,  and  to  test  the  world  of  mankind — to  ascertain 
who  of  mankind,  by  obedience  to  Christ,  may  be  account- 
*d  worthy  of  eternal  life ;  and  who  tmder  full  knowledge, 
because  of  preference  for  sin,  will  be  sentenced  to  the 
Second  Death — "everlasting  destruction  from  the  pres- 
ence of  the  Lord  and  from  the  glory  of  his  power." 
These  blessings  of  the  Millennial  age  apply,  not  only  to 
the  sixteen  hundred  millions  now  living  on  the  earth,  bu* 
also  to  the  fifty  thousand  millions  who  have  gone  into  th» 
tomb,  the  great  prison-house  of  death,  from  which  our 
Lord  Jesus  will  call  them  forth  to  those  Kingdom  oppor- 


336  The  New  Creation. 

tiinities ;  as  he  declares,  "  I  have  the  keys  of  death  and  of 
the  tomb." — Rev.  i:  18. 

Secondly,  dear  friends,  the  Lord  has  delayed  bringing 
in  the  general  blessing  and  opportvinities  for  the  world, 
since  our  Lord  redeemed  us,  in  order  that  during  this 
Gospel  age  he  might  gather  out  from  amongst  mankind, 
whom  he  has  redeemed,  a  "little  flock,"  an  "elect" 
class,  disciples,  footstep  followers,  saints,  holy  ones.  He  is 
seeking  thus  "a  peculiar  people,"  "a  Royal  Priesthood," 
to  be  associated  with  himself  in  that  Millennial  King- 
dom ; — not  to  have  part  with  the  world  in  restitution  to 
earthly  conditions,  however  perfect  and  grand  and 
glorious,  and  to  an  Edenic  home,  however  desirable,  but 
to  a  still  higher  favor,  to  be  like  their  Lord — spirit 
beings,  partakers  of  the  divine  nature,  far  above  angels, 
principalities  and  powers,  and  sharers  of  his  glory.  What 
a  wonderful  hope  is  this,  and  how  inspiring  to  the  hearts 
of  everyone  who  has  heard  the  invitation  and  who  has 
become  a  disciple,  a  follower  of  Jesus,  and  is  seeking  to 
walk  in  his  steps,  as  he  has  set  us  an  example!  What  a 
blessing  it  will  be  to  attain  to  such  glory,  honor  and 
immortality  as  is  offered  to  the  Church  in  the  First 
Resurrection !  and  what  a  grand  privilege  it  will  be  to  be 
associated  with  our  Lord  in  dispensing  the  divine  favors 
to  the  entire  groaning  creation,  and  bidding  whomsoever 
will,  to  Come  to  the  water  of  life,  and  partake  thereof 
freely!  Yes;  then,  in  the  Kingdom,  the  Spirit  and  the 
Bride  will  say  "Come"  (for  there  will  be  a  Bride  then, 
the  marriage  of  the  Lamb  taking  place  in  the  end  of  this 
Gospel  age),  "and  whosoever  will,  may  take  of  the  water 
of  life  freely."  (Rev.  22:  17.)  Are  not  these  two  good 
reasons  why  God  delayed  giving  the  blessing  as  soon  as 
the  redemption  sacrifice  at  Calvary  was  finished?  Sxirely 
we  may  rejoice  in  the  delay,  and  in  our  consequent  oppor- 
timity  to  be  called  and  to  make  our  calling  and  election 
sure. 

Such,  dear  friends,  is  a  brief  statement  of  the  glorioiis 
hopes  which  animated  our  dear  brother  whose  memory 
we  honor  todaj'.  These  hopes  were  as  an  anchor  to  his 
sotd  which  enabled  him  to  stand  firxaly  on  the  Lord's 


Its  Order  and  THscipUne. 


337 


side  and  to  cast  in  his  lot  -with  those  who  confess  the 
Master,  and  who  seek  to  take  tip  their  cross  daily  in  fol- 
lowing him.  He  had  noble  qualities,  which  doubtless 
many  of  you  recognized ;  but  we  are  not  basing  our  hopes 
and  joys  on  his  accotmt  on  the  supposition  that  he  was 
perfect ;  but  on  otir  knowledge  that  Christ  Jesus  was  his 
perfect  Redeemer,  and  that  he  trusted  in  htm ;  and  that 
whosoever  trusts  in  him  will  never  be  put  to  shame,  but 
will  eventually  be  brought  off  conqueror.  No  doubt  our 
dear  brother  had  estimable  qualities  which  we  all  might 
copy,  but  we  do  not  need  to  take  any  earthly  pattern. 
God  himself  has  given  us  in  his  Son  a  glorious  example, 
which  we  all,  Uke  our  dear  brother,  are  to  endeavor  to 
copy.  We  do  well  not  to  look  at  each  other,  but  at  the 
perfect  copy,  Jesus.  We  do  well  to  overlook  natural 
blemishes,  which  all  mankind  ha'^'^e  through  the  fall,  and 
to  remember  that  all  these  are  covered,  for  such  as  are 
the  Lord's  followers,  by  the  rob*  of  bis  righteousness,  so 
that  they  are  "accepted  in  the  Beloved." 

Finally,  dear  friends,  let  us  learn  a  lesson  of  the 
brevity  of  present  life ;  and  that  while  Grod  has  great  bless- 
ings in  store  for  the  world,  we  who  have  already  heard  of 
his  grace  and  salvation  in  Jesus  have  special  privileges, 
special  opportunities,  and  correspondingly  special  re- 
sponsibilities in  connection  with  our  knowledge.  As  the 
Apostle  declares,  "He  that  hath  this  hope  in  him  puri- 
fieth  himself,  even  as  he  is  pure."  If  we  expect  to  be 
with  the  Lord  and  to  share  his  glory  and  to  be  a^ociates 
in  his  work  in  the  future,  we  know  that  it  will  mean  that 
our  characters  must  be  transformed,  that  our  hearts 
must  be  renewed,  that  we  must  become  not  only  pure 
in  heart — that  is,  in  intention,  in  will,  inpvupose,  toward 
God,  but,  so  far  as  possible,  in  word  and  in  deed  also — 
as  nearly  as  the  new  mind  may  be  able,  tmder  various 
circumstances,  to  control  these  bodies,  imperfect  through 
the  fall.  We  are  to  remember  not  only  to  abide  in  Jesus 
and  tmder  the  robe  of  his  merit,  but  also  to  cultivate  in 
our  hearts  more  and  more  the  graces  of  his  Spirit ;  and 
good  resolutions  are  a  great  aid  in  this  direction.  Let 
us,  therefore,  resolve  afresh  tmder  these  solemn  ciroum- 

2S  P 


338 


The  New  Creation. 


stances  and  with  these  solemn,  yet  joyful  thoughts  before 
our  minds,  that  as  for  us  we  will  henceforth  endeavor  to 
walk  more  closely  in  the  Master's  footsteps  and  to  let  the 
light  of  his  truth  and  grace  more  and  more  shine  out 
through  our  lives.  Lret  us  endeavor  that  the  world  shall 
be  better  and  happier  for  each  day  that  we  live  in  it,  and 
that  so  far  as  possible  we  will  glorify  God  in  our  bodieii 
and  spirits  which  are  his.  Amen. 

(4)  The  discourse  may  be  followed  with  prayer,  which 
should  be  either  by  the  speaker  himself  or  by  some  com- 
petent brother  in  the  Truth.  An  outside  minister  should 
never  be  called  upon  to  pray  ajter  the  discourse.  He 
would  be  tolerably  certain  to  pray  to  men  and  not  to 
God,  and  to  try  to  destroy  in  the  minds  of  the  audience 
whatever  good  effect  had  been  produced  by  the  discoiirse. 
(n  the  prayer  the  Lord  should  be  specially  thanked  for 
bis  grace  in  Christ  Jesus,  and  his  blessing  should  be  asked 
upon  aH.  present,  and  particvdarly  upon  the  bereaved 
snes  m  the  family  connection. 

(5)  The  service  may  be  appropriately  closed  with  a 
verse  or  two  of  a  suitable  hymn,  such  as  previously 
suggested. 

(6)  We  advocate  merely  a  few  words  of  prayei  at  thv 
grave-side  after  the  lowering  of  the  coffin. 

VARIATIONS  IN  THE  DISCOURSE,  TO  SUIT  VARYING 
CIRCUMSTANCSE. 

Tie  above  discourse  would,  of  course,  be  equallj 
ippropriate  to  a  sister,  by  substituting  the  word  "Sis- 
ier"  for  "  Brother  ";  but  in  the  case  of  a  worldly  person 
or  one  not  professing  full  consecration  to  the  Lord, 
there  would  be  need  to  make  several  amendments,  such 
as  will  readily  suggest  themselves  to  any  person  com- 
petent to  deliver  such  a  discourse. 

In  the  case  of  a  child,  whether  of  believing  or 
unbelieving  parentage,  the  discoiu-se  might  be  varied  to 
suit;  the  deceased  being  referred  to  as  "  our  young  friend 
cut  down  in  the  bud  of  manhood  or  womanhood  by  the 
scythe  of  the  grim  reaper,  death  " ;  or,  if  a  babe,  the  text 
»ight  be  taken,  "Rtfrain  th,"-  voice  from  weeping  and 


lis  Order  and  Discipline. 


339 


thine  eyes  from  tears,  for  thy  works  shall  be  rewarded, 
saith  the  Lord ;  and  they  shall  come  again  from  the  land 
of  the  enemy."  (Jer.  31:15-17.)  In  such  a  case  it 
would  be  appropriate  to  emphasize  the  fact,  that  none 
will  dispute,  that  children  of  immature  years  could 
not  commit  sin  unto  death,  and  that  thus  the  Scriptural 
declaration  is  verified,  that  it  was  by  one  man's  disobe- 
dience, and  not  by  universal  disobedience,  that  sin  en- 
tered into  the  world,  with  death  as  its  restdt  or  penalty. 

TITHES,  COLLECTIONS,  ETC. 

So  far  as  we  are  aware,  none  of  the  little  companies  of 
the  Lord's  people  "of  this  way"  (Acts  22:  4)  take  up 
public  collections.  We  have  from  the  first  advocated 
the  avoidance  of  public  collections,  not  because  we  be- 
lieve that  there  would  be  anything  sinful  in  the  pro- 
cedtire,  and  not  because  there  is  anything  in  the  Scrip- 
tiures  to  condemn  it,  but  because  the  money  question 
has  been  made  so  prominent  throughout  Christendom 
by  all  denominations  that,  in  our  opinion,  its  total 
avoidance  would  be  to  the  Lord's  glory.  People  who 
all  their  lives  have  been  dunned  for  money  are  rapidly 
coming  to  believe  that  a  great  deal  of  the  preaching  and 
teaching,  etc. ,  is  done  for  revenue — if  not  for  revenue  only 
or  chiefly,  at  least  for  revenue  in  a  considerable  measure. 

Not  only  do  the  Scriptures  intimate  that  the  majority 
of  the  Lord's  faithful  wUl  be  of  the  poor  of  this  world, 
but  ovtr  experience  attests  the  same, — that  there  are  not 
many  rich,  not  many  great,  not  many  noble,  but  "chiefly 
the  poor  of  this  world,  rich  in  faith."  Some  of  these,  we 
are  sure,  coming  into  meetings  where  Present  Truth  is 
advocated,  feel  a  sense  of  relief  in  the  absence  of  the 
worldly,  money-grabbing  spirit;  and  in  some  instances, 
at  least,  this  feattu-e  has  commended  the  Truth  to  them. 
Those  whose  eyes  become  opened  to  the  light  of  Present 
Truth  become  possessed  of  a  zeal  and  an  energy  in  the 
service  of  the  Truth,  and  so  great  a  desire  to  let  their  light 
shine  to  the  glory  of  the  Father  and  of  the  Son,  that 
many  lukewarm  Christians  are  inclined  to  say,  What  is 
the  motive?    What  is  the  object?    How  will  it  pay 


340 


The  New  Creation. 


you,  or  what  will  it  advantage  you,  that  you  should  seek 
to  interest  me — that  you  should  loan  me  books  or  spend 
your  time  in  endeavoring  to  draw  my  attention  to  these 
Bible  themes ,  as  you  see  them  ?  Coming  to  the  meetings, 
and  finding  that  even  the  usual  collections  and  money- 
duns  are  absent,  these  inquirers  are  the  more  thoroughly 
convinced  that  it  has  been  Love,  for  the  Lord  and  for  his 
Truth  and  for  his  flock,  that  has  inspired  the  efforts  made 
to  bring  the  Truth  within  their  reach.  Even  though 
somewhat  inclined  to  be  prejudiced  against  the  Truth, 
these  evidences  of  sincerity  and  of  a  God-like  spirit  of 
benevolence  and  generosity  commend  themselves  as 
being  the  emanations  of  the  Spirit  of  the  Lord,  the  spirit 
of  love. 

But  while  advocatmg  this  principle,  and  comaiending 
it  most  heartily  to  all  of  the  Lord's  people  everywhere,  it 
is  our  duty,  on  the  other  hand,  to  call  attention  to  the 
fact  that  however  ignoble  and  selfish  and  miserly  any 
might  be  at  the  time  of  his  acceptance  of  the  Lord  and 
consecration  to  him,  he  could  not  remain  identified  with 
"the  Church  whose  names  are  written  in  heaven,"  and 
with  the  Lord,  the  Head  of  that  Church,  without  to  a 
considerable  degree  gaining  a  victory  over  his  selfish  dis- 
position. We  well  know  that  selfishness  and  stinginess 
are  foreign  to  the  Spirit  of  our  heavenly  Father  and  our 
Lord  Jesus,  and  must,  therefore,  be  foreign  to  all  who 
will  be  ultimately  recognized  as  children  of  their 
Father, — all  of  whom  must  have  the  family  likeness,  the 
chief  characteristic  of  which  is  love — benevolence.  If, 
by  heredity  or  unfortunate  environment  and  education, 
the  spirit  of  meanness  has  become  largely  develop>ed  in 
the  mortal  flesh  of  any  who  have  been  accepted  as  pro- 
bationary members  of  the  New  Creation,  he  will  find  a 
warfare  snortly  along  this  very  line.  As  the  Apostle  inti- 
mates, the  mind  of  the  flesh  will  war  against  the  mind  of 
the  spirit,  the  New  Creature,  and  the  mind  of  the  New 
Creature  must  gain  the  victory  if  it  would  ultimately 
attain  the  coveted  position  amongst  the  overcomers. 
Selfishness  and  meanness  are  to  be  overcome ;  godliness 
and  liberality  and  generosity,  both  of  heart  and  deed. 


Its  Order  atid  Discipline 


341 


are  to  be  diligently  cultivated.  Such  may,  even  to  their 
dying  day,  be  obliged  to  struggle  with  the  flesh,  but  there 
must  be  no  question  about  the  attitude  of  the  mind,  the 
new  will ;  and  those  who  know  them  best  will  stu-ely  per- 
ceive in  their  conduct  evidences  of  the  victory  of  the  new 
mind  over  the  fleshly  and  selfish  mind. 

Our  thought,  therefore,  in  connection  with  the  avoid- 
ance of  collections  and  all  financial  questions  in  the  assem- 
blies of  the  Church  is  not  to  discourage  giving.  So  far  as 
our  observation  goes,  those  who  give  to  the  Lord  most 
abundantly,  most  heartily,  most  cheerfully,  are  the  most 
blessed  of  him  in  spiritual  matters.  It  will  be  observed 
that  we  are  not  limiting  this  expression,  "The  Lord 
loveth  a  cheerful  giver,"  to  monetary  gifts;  but  are 
including  in  it  all  the  gifts  and  sacrifices  which  the  Lord's 
people  are  privileged  to  present  on  the  altar  of  sacrifice, 
and  which  God  informs  us  he  is  pleased  to  accept  through 
the  merit  of  our  dear  Redeemer.  Indeed,  wherever  and 
whenever  the  question  has  been  presented  to  us, — 
Should  I  best  pursue  such  a  course  of  business,  and  thus 
be  enabled  to  give  largely  of  the  product  of  my  hands 
and  brain  for  the  spread  of  the  truth  ?  or  should  I  better 
be  content  with  less  ability  and  service  in  this  direction, 
by  taking  another  course  which  would  enable  me  to  give 
more  of  my  time  and  personality  to  the  interests  of  the 
Truth  and  its  promulgation  amongst  friends  and  neigh- 
bors, etc.? — our  answer  universally  has  been  that  we 
should  consider  that  our  time  and  influence  given  to  the 
service  of  the  Truth  are  still  more  appreciated  in  the 
Lord's  sight  than  gifts  of  money. 

Hence,  if  one  found  himself  possessed  of  a  talent  for 
presenting  the  Truth,  and  also  a  talent  for  legitimate 
money-making,  our  advice  would  be  that  he  shotdd 
preferably  exercise  the  money-getting  talent  to  a  limited 
degree  only,  so  as  to  give  as  much  time  and  attention  and 
energy  as  possible  to  the  exercise  of  his  still  higher  talent 
of  ministering  the  Truth.  And  this  would  apply  in  con- 
siderable degree  also  to  the  ministries  of  the  Truth 
through  the  printed  page,  colporteuring,  etc. 

"It  is  more  blessed  to  give  than  to  receive,"  is  ao 


34a 


The  New  Creation. 


axiom  which  all  of  the  Lord's  people  who  have  reached 
any  good  degree  of  development  in  divine  likeness  can 
well  appreciate.  God  is  the  great  Giver — he  is  con- 
tinually giving.  The  whole  creation  in  its  every  depart- 
ment is  the  result  of  this  benevolence  on  God's  part. 
He  gave  his  Only  Begotten  Son,  with  the  life,  the  pleas- 
ures, the  blessings  of  intimate  association  with  him.  He 
has  given  to  the  angelic  sons  of  God  innumerable  bless- 
ings. He  bestowed  upon  ovir  race,  in  the  person  of  father 
Adam,  the  blessing  of  life,  and  the  teeming  blessings  of 
this  world,  which,  even  in  their  present  fallen  and  de- 
graded condition,  are  wonderful.  He  not  only  provided 
us  with  our  senses,  by  which  we  might  notice  pleasant 
odors,  pleasant  flavors,  beautiful  colors  and  combina- 
tions of  them,  etc.,  etc.,  but  he  has  provided  in  nature 
v/onderfully,  bountifully,  for  the  gratification  of  these 
tastes:  in  fruit  and  flower,  gem  and  starry  sky,  he  has 
been  lavish  in  bestowing  his  bounties  upon  natural  man. 

And  when  we  contemplate  the  blessings  God  has  in 
reservation  for  the  "little  flock"  of  the  New  Creation,  as 
revealed  to  us  in  his  Word,  we  acknowledge  that  they  are 
exceedingly  abundant,  more  than  we  could  have  asked 
or  thought.  "Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which 
God  hath  in  reservation  for  them  that  love  him;  but 
God  hath  revealed  them  vmto  us  by  his  Spirit ' '  Benevo- 
lence, therefore,  or  giving,  assisting,  blessing  others,  is  a 
part  of  the  God-likeness.  What  wonder,  then,  that  we 
should  appreciate  giving  as  being  superior  to  receiving? 

In  proportion  as  we  learn  to  appreciate  the  spiritual 
things,  and  in  proportion  as  we  have  fellowship  with  the 
Lord,  and  become  partakers  of  his  Spirit,  and  in  propor- 
tion as  that  spirit  of  love  and  bounty  and  generosity  is 
shed  abroad  in  our  hearts — in  the  same  proportion  we 
find  ourselves  delighting  to  do  good  unto  all  men — espe- 
cially to  the  household  of  faith.  Love  in  us,  as  in  our 
heavenly  Father,  seeketh  not  merely  her  own  interest 
and  welfare,  but  is  continually  on  the  alert  to  notice  how 
blessings  may  be  conferred  also  upon  others;  how  the 
of  others  may  be  brightened  and  cheered;  how  they 


Its  Order  and  Discipline 


343 


may  be  comforted  in  their  sorrows  and  assisted  in  their 
necessities.  Indeed,  it  is  in  proportion  as  this  new  mind 
is  shed  abroad  in  us,  in  proportion  as  we  become  trans- 
formed by  the  renewing  of  our  minds,  and  changed  from 
glory  to  glory,  that  we  come  to  appreciate  the  great  work 
that  God  has  mapped  out  for  us  in  the  future — the  God- 
like work  of  blessing  all  the  families  of  the  earth,  of 
being  his  agents  in  the  distribution  of  the  heavenly 
bounties  which  he  has  provided  for  all  who  will  come  into 
accord  with  him.  The  New  Creatures,  therefore,  find 
that  in  proportion  as  they  grow  in  grace  they  come 
rather,  while  still  appreciating  the  personal  glories 
promised,  to  think  more  particularly  of  the  privileges 
which  will  be  theirs  through  joint -heirship  with  their 
Lord,  of  ministering  restitution  and  all  of  its  multitu- 
dinous blessings  to  the  poor  groaning  creation; — lifting 
as  many  of  them  as  will  up  to  the  human  perfection 
from  which  all  fell  in  Adam. 

This  spirit  of  love,  this  desire  to  give,  this  desire  to 
assist  others,  as  it  grows  in  oiir  hearts  in  the  present 
time,  leads  us  not  only  to  generosity  of  thought  respect- 
ing others,  but  also  to  generosity  of  conduct — to  willing- 
ness to  sacrifice  our  time  and  influence  for  the  sake  of 
others;  so  that  they  may  be  blessed  with  the  light  of 
Present  Truth,  as  we  have  been  blessed  by  it.  And  this 
same  spirit  leads  us,  if  we  have  not  the  talent  for  teaching 
or  expounding,  to  seek  to  use  our  talent  of  time  and 
opportunity  for  distribution  of  tracts,  etc. ,  accompanied 
by  a  word  in  season,  however  brief.  And  it  leads  us 
further,  if  we  have  also  the  money  talent,  to  use  it  in  the 
Lord's  service,  for  the  promulgation  of  the  Gospel.  In- 
deed, we  believe  that  the  Lord  appreciates  today,  as 
much  as  ever  he  did,  the  spirit  which  was  in  the  poor 
widow  who  cast  two  mites  into  the  Lord's  treasury,  and 
whose  self-denial,  as  exhibited  in  this  small  offering,  our 
Lord  declared  placed  her,  in  his  estimation,  and,  there- 
fore, in  the  estimation  of  the  Father,  as  a  giver  on  the 
very  highest  plane — after  his  own  heart:  "She  of  her 
penury  hath  cast  in  all  the  living  that  she  had."  (Luke 
81:4.)    In  her  way,  therefore,  she  was  doing  for  the  gen- 


344 


Tlte  New  CrecUton. 


eral  cause  much  along  the  same  line  that  our  Lord  him* 
self  was  doing.  He  was  giving,  not  merely  a  living,  but 
laying  down  life  itself,  daily,  hourly,  in  the  service  of 
others;  and  finally  at  Calvary,  in  the  fullest  and  com- 
pletest  sense,  he  finished  the  work. 

We  have  been  inclined  to  wonder  why  our  Lord  did  not 
in  some  degree  caution  the  poor  widow  that  she  had 
done  more  than  her  duty ;  that  if  she  had  only  two  mites 
she  should  have  kept  them  both,  or  at  least  one  of 
them,  for  her  own  necessities.  Had  it  been  anyone  else 
than  the  Lord  or  one  of  the  apostles  who  noted  this 
transaction  and  commended  it,  without  expressing  a 
word  of  caution  in  connection  with  it,  we  would  have 
felt  perfectly  free  to  have  added  that  word  of  caution. 
But,  on  the  whole,  we  presume  that  very  few  require 
caution  along  the  line  of  self-preservation.  Very  few 
require  to  be  cautioned  against  giving  all  of  their  living. 
There  may  be  some ;  but  we  are  sure  it  would  be  true  with 
those  few,  as  with  the  poor  widow,  that  the  Lord  would 
make  up  to  them  in  some  manner  for  what  we  would  be 
inclined  to  consider  their  over-generosity.  We  are  quite 
confident  that  it  is  better  they  should  err  on  that  side  of 
the  question  than  that  they  should  err  on  the  opposite 
side.  "There  is  that  scattereth  and  yet  increaseth  [if 
the  increase  come  not  in  natural  things  it  surely  will 
come  in  spiritual  matters],  and  there  is  that  with- 
holdeth  more  than  is  meet  [those  that  are  over-careful, 
over-cautiovis,  penurious,  overly  conservative],  but  it 
tendeth  to  poverty  [sometimes  to  financial  poverty,  but 
always,  surely,  to  spiritual  poverty]." — Prov.  ii:  24. 

Since  the  Lord  has  placed  no  law  upon  his  people  in 
respect  to  their  benevolences,  but  has  left  the  matter 
open  to  those  who  have  consecrated  their  all  to  him,  it  is 
evident  that  he  intends  that  their  consecration  shall  be 
measured  by  their  subsequent  conduct — their  sacrifices, 
their  self-denials.  The  question,  then,  properly  comes 
before  each  of  us  individually,  To  what  extent  should  I 
g\ve  of  my  time,  of  my  influence,  of  my  money,  to  the 
Lprd?  We  answer  that  if  the  inquiry  comes  from  one 
who  has  made  a  tuU  consecration  of  himself,  and  has 


Its  Order  and  Discipline. 


345 


become  a  New  Creature,  there  can  be  but  one  answer; 
viz.,  that  he  has  nothing  to  give — he  has  already  given 
all  that  he  has  to  the  Lord.  If  he  kept  anything  back 
then  he  did  not  make  a  fuU  consecration,  and  he  may  be 
sure  that  he  has  not  been  fully  accepted  of  the  Lord. 

But,  admitting  that  we  have  given  all  to  the  Lord,  how 
shall  we  determine  the  divine  will  respecting  our  carrying 
out  of  this  gift  ?  We  answer  that  each  one  is  to  consider 
himself  as  appointed  by  the  Lord  the  steward  of  his  own 
time,  influence,  money,  etc.,  and  each  is  to  seek  to  use 
these  talents  to  the  best  of  his  ability,  to  the  Master's 
glory.  And  since  he  is  granted  the  privilege  of  the  throne 
of  grace,  this  would  mean  that  if  hi  is  in  doubt  respect- 
ing the  use  of  these  talents,  he  may  ask  of  God  who  giveth 
his  wisdom  liberally  to  him  that  asketh,  and  upbraideth 
not.  Guided  by  this  wisdom  from  above,  in  propor- 
tion as  his  love  and  zeal  for  the  Lord  grow  day  by  day 
through  a  knowledge  of  the  Truth  and  the  attainment 
of  its  spirit,  he  will  find  himself  giving  more  and  more  of 
time,  more  and  more  of  his  influence,  and  more  and  more 
of  such  means  as  are  at  his  command,  for  the  service  of 
the  Truth ; — and  planning,  additionally,  how  he  may  cur- 
tail the  various  personal  and  family  obligations  so  as  to 
be  able  to  increase  his  offerings  and  sacrifices. 

As  is  well  known,  God  instituted  with  the  Jews  a  tithing 
system,  tmder  which  the  one-tenth  of  all  the  increase  of 
wealth,  whether  of  grain  or  vegetables  or  herds  or  flocks 
or  money,  was  set  apart  for  sacred  uses  as  the  Lord's, 
to  be  used  only  for  sacred  purposes.  But  this  was  an 
arrangement  only  for  "the  house  of  servants."  The 
Lord  has  left  "the  house  of  sons  "  without  any  such  law 
or  regulation.  Does  this  imply  that  he  expects  less  from 
the  sons  than  from  the  servants?  Nay,  verily;  the  son 
who  wovild  be  less  interested  in  the  father's  business  than 
the  servant  would  be  tm worthy  his  place  as  a  son,  and 
would  certainly  lose  it; — another  wotild  be  foimd  pos- 
sessed of  more  of  the  true  spirit  of  sonship.  In  the  case 
of  the  house  of  sons,  not  merely  one-tenth  but  everything 
is  consecrated,  sacrificed ,  and  all  is  to  be  used  as  oppor- 
tunity indicates  to  us  as  possible  services  to  the  Lord 


346 


The  New  Creation. 


and  to  his  cause.  Thus  we  are  to  proceed  continually, 
laying  down  our  lives,  our  all,  in  the  service  of  the 
Truth.* 

The  Apostle  draws  this  lesson  to  our  attention  in  his 
letter  to  the  Philippians  (4:  17):  assuring  them  that  their 
voluntary  gifts  were  both  useful  and  appreciated,  he 
adds, — "  Not  because  I  desired  a  gift;  but  I  desired  fruit 
that  might  abovmd  to  your  accoxmt."  He  knew  that  so 
s\irely  as  they  had  been  begotten  of  the  holy  Spirit  it 
would  begin  to  bring  forth  a  fruitage  of  good  works  and 
benevolences ;  and  that  the  more  these  benevolences  were 
in  evidence,  the  more  he  had  demonstration  of  their 
spiritual  growth,  which  was  the  thing  he  really  desired. 
And  so  it  is  today.  The  Lord  informs  us  that  all  the  gold 
and  silver  are  his,  and  the  cattle  upon  a  thousand  hills. 
He  really  needs  none  of  our  efforts,  none  of  our  money; 
but  because  it  will  be  to  our  advantage,  and  assist  in  our 
development,  he  permits  his  work  to  be  in  such  a  condi- 
tion that  it  will  have  need  of  all  the  efforts  of  those  who 
are  truly  his,  and  of  all  the  means  which  they  will  be 
prompted  to  use  in  their  efforts  to  glorify  him. 

How  gracious  is  this  arrangement!  What  blessings 
these  privileges  have  already  brought  to  the  Lord's  dear 
people!  We  doubt  not  that  they  will  continue  with  us 
to  the  end  of  our  race-course ; — to  the  intent  that  we  may 
all  have  the  blessed  privilege  of  rendering  our  talents, 
whatever  they  may  be,  in  the  Lord's  service.  So  then  we 
urge  that,  after  the  example  of  the  poor  widow  and  her 
two  mites,  there  are  none  so  poor  that  they  cannot  show 
the  Lord  their  desire  of  heart.  Our  Lord's  estimate 
seems  to  be,  as  expressed  in  one  place,  that  he  that  is 
faithful  in  a  few  things  will  be  faithful  in  larger  and 
greater  opportunities;  and  to  such  it  is  that  he  will  be 
inclined  to  give,  not  only  the  larger  opporttmities  of  the 
future,  but  the  larger  opportvmities  also  of  the  present 
time. 

*The  obligations  of  the  consecrated  to  their  families,  and 
how  this  has  to  do  with  the  devotion  of  their  alt  to  the  Lord, 
is  considered  in  Chap.  xiii. 


7/j  Order  and  Discipline. 


347 


Ottr  advice  is  that  the  money  question  be  left,  so  far  as 
possible  (and  that  we  believe  is  altogether) ,  ont  of  con- 
sideration in  the  general  meetings  of  the  Chtirch.  We 
advise  that  the  Spirit  of  the  Lord  be  cultivated,  and  that 
as  it  richly  dwells  within,  each  will  be  anxious  to  do  his 
share  toward  meeting,  not  only  the  current  expenses  of 
the  Church — rent,  perhaps,  or  other  expenses — but  ha 
will  be  anxious  also  to  do  what  he  can  in  respect  to  the 
extending  of  the  light  which  is  blessing  his  own  soul,  to 
others  who  yet  sit  in  darkness.  We  advise  along  this 
same  line  that  money  be  not  solicited  from  outsiders, 
though  we  know  of  no  reason  why  money  tendered  by 
outsiders  should  ever  be  refused.  It  would,  at  least,  be 
an  indication  of  their  sympathy,  and  no  doubt  would 
bring  them  eventually,  either  in  the  present  or  in  the 
coming  life,  some  recognition  and  reward  from  him  who 
declared  that  even  a  cup  of  cold  water  given  to  one  of  his 
disciples  in  his  name  would  by  no  means  fail  of  its  reward. 
— Matt.  lo:  42;  Mark  9:  41. 

*       *  * 

"E'en  through  harsh  noises  of  our  day, 
A  low,  sweet  prelude  finds  its  way; 
Through  clouds  of  doubts  and  creeds  of  fear, 
A  light  is  breaking  calm  and  clear. 

"They  needs  must  grope  who  cannot  see, 
The  blade  before  the  ear  must  be ; 
As  ye  are  feeling  I  have  felt, 
And  where  ye  dwell  I  too  kave  dwelt." 


The  New  Creation. 


IF  I  COULD  KNOW. 


"If  I  could  only  surely  know 
That  all  these  things  that  tire  me  so 

Were  noticed  by  my  Lord — 
The  pang  that  cuts  me  like  a  knife. 
The  noise,  the  weariness,  the  strife. 
And  all  the  nameless  ills  of  life — 

What  peace  it  would  afford  1 

"I  wonder  if  he  really  shares 
In  all  these  little  human  cares. 

This  mighty  King  of  kings! — 
If  he  who  guides  through  boundless  space 
Each  radiant  planet  in  its  place, 
Can  have  the  condescending  grace 

To  mind  these  petty  things. 

"It  seems  to  me,  if  sure  of  this, 
Blent  with  each  ill  would  come  such  bliss 

That  I  might  covet  pain. 
And  deem  whatever  brought  to  me 
The  blessed  thought  of  Deity 
And  sense  of  Christ's  sweet  sympathy 

Not  loss,  but  richest  gain. 

'Dear  Lord,  my  heart  shall  no  more  doubt 
That  thou  dost  compass  me  about 

With  sympathy  divine. 
The  Love  for  me  once  crucified 
Is  not  the  love  to  leave  my  side. 
But  waiteth  ever  to  di\'ide 

Each  smallest  care  of  mine." 


STUDY  VII. 


THE  LAW  OF  THE  NEW  CREATION. 


Thb  Giving  of  a  Law  Implibs  Ability  to  Keep  that  Law.— Th» 
Divine  Law  as  Originally  Written. — A  Law  of  Life  Codld 
Not  bb  Given  to  thb  Fallen  Race.— Redemption  Not  of  Law, 
BDT  of  Grace.— Law  Covenant  Fulfilled  and  New  Covenant 
Sealed  by  the  Onb  sacrifice  of  Christ. — Sinaitic  Law  to 
Fleshly  Israel  Only. — The  Law  op  thb  Nbw  Covenant. — Thb 
Commandment  ttndbr  which  the  Saints  are  Developed. — New 
Creation  Separate  and  Distinct  in  Divine  Relation  and  in 
Covenant. — Growth  in  Appreciation  of  the  Perfect  Law. — 

RCNNINO  FOR  THE  MARK  AND   STANDING  FaST  TBEKBAT.— THB 

Golden  Rule. — Thb  Perfect  Law  of  Liberty. 


implies  an  ability  on  the  part  of  the  recipient  to 


keep  that  law,  or  some  arrangement  for  the  con- 
doning of  offenses  tinder  it.  The  giving  of  a  law 
presupposes  the  possibility  of  its  violation,  and, 
hence,  a  law  always  has  penalties  attached  to  it.  In  the 
case  of  father  Adam,  who,  we  are  told,  was  created  in 
the  image  and  likeness  of  God,  and  upon  whom  came  a 
sentence  or  curse  because  of  disobedience  to  the  divine 
will,  we  reason  backward  that  a  law  must  have  been 
given  him,  and  that  it  was  sufficiently  explicit,  other- 
wise he  could  not  have  been  justly  condemned  as  a 
transgressor  by  his  Creator.  We  are  distinctly  told  that 
the  sin  of  Eden  was  disobedience  to  a  divine  command. 
The  justice  of  the  sentence  of  death  which  came  upon 
Adam,  and  through  him  in  a  natural  way  extended  to  his 
posterity,  implied  his  comprehension  of  the  law  he  was 
under,  and  that  he  knowingly  transgressed  it :  otherwise 
the  fault  would  have  been  with  the  law-giver.  That 
Adam  was  in  a  condition  to  receive  the  divine  law.  and 
to  obey  it,  is  evidenced  also  by  the  fact  that  there  was 


competent  authority 


(349) 


55° 


The  New  Creation. 


no  provision  for  the  condoning  of  that  law — no  mediator 
— but  as  the  result  of  the  violation  the  full  penalty  came 
upon  him. 

We  have  no  record  to  the  effect  that  the  Creator  pre- 
sented to  father  Adam  and  mother  Eve  a  code  of  laws 
written  in  stone  or  otherwise ;  and  such  a  codification  of 
laws  being  common  to-day,  because  of  hu^nan  weak- 
nesses, many  are  vmable  tosee  in  what  manner  the  perfect 
Adam  possessed  a  perfect  law,  under  which  he  was  tried 
and,  through  failure,  condemned.  It  is  a  mistake  to  sup- 
pose that  laws  must  be  written  externally — upon  paper, 
stone,  etc. — and  not  to  realize  that  a  still  higher  form  of 
writing  the  divine  law  would  be  in  the  creation  of  man 
so  in  harmony  with  the  principles  of  righteousness  that 
it  would  be  proper  to  say  that  the  divine  law — an  appre- 
ciation of  right  and  wrong — was  written  in  the  perfect 
organism.  In  this  manner  God's  law  is  written  in  his 
own  being  and  in  that  of  all  the  angelic  hosts,  and  thus, 
also,  the  divine  law  was  written  in  the  very  constitution 
of  Adam  and  Eve.  They  were  not  prone  to  sin.  They 
were,  instead,  inclined  to  righteousness.  They  were 
righteous,  surrounded  by  righteous  and  perfect  con- 
ditions, and  conscious  of  their  obligations  to  their  Crea- 
tor, and  aware  of  their  responsibilities  to  obey  his  every 
command;  and  they  knew,  not  vaguely,  but  precisely, 
what  he  had  commanded.  They  were,  therefore,  with- 
out excuse  in  their  transgression.  Mercy  might  make 
apologies  for  them,  claiming  their  inexperience,  etc.,  in 
respect  to  the  penalties ;  but  the  fact  that  they  may  not 
have  fully  comprehended  what  constituted  the  penalties 
for  sin  does  not  alter  the  other  fact  that  they  knew  the 
right  course  from  the  wrong  one.  They  knew  that  it  was 
/ight  to  obey  God  and  wrong  to  disobey  him, — entirely 
apart  from  an  appreciation  of  what  calamities  would 
follow  the  disobedience.  The  Apostle  confirms  the 
Genesis  account  in  all  these  particulars,  saying  that, 
"Adam  was  not  deceived" — that  he  committed  trans- 
gression knowingly,  wilfully,  and  that  he  thus  brought 
upon  himself  the  curse,  or  sentence  of  wilful  sin,  which 
his  Creator  had  previously  declared,  viz.,  death. 


Its  Law. 


351 


As  we  look  about  us  to-day  we  find  that  the  world  in 
general  has  lost  to  a  considerable  extent  this  original 
likeness  of  God  in  which  our  first  parents  were  created — 
they  have  lost  much  more  than  intuitive  appreciation  of 
right  and  wrong.  The  divine  law,  once  clearly  and  dis- 
tinctly implanted  in  the  hvunan  natiire,  has  been, 
in  a  very  large  measure,  effaced  during  the  past  six 
thousand  years  of  the  "reign  of  sin  and  death."  God, 
through  his  communications  with  some  of  the  human 
family,  has  to  a  considerable  extent  revived  the  original 
law  in  many  hearts,  retracing  more  or  less  deeply  the 
various  features  of  righteousness;  and  yet,  even  amongst 
the  most  civiliied  and  most  Christianized,  none  dare 
trust,  xmqxianfaedly,  his  own  judgment  of  right  and 
wrong  on  various  questions.  We  therefore  still  need  to 
have  set  before  us  certain  divine  standards  to  which  we 
can  go,  and  according  to  which  we  can  correct  our  esti- 
mates of  right  and  wrong,  and  bring  them  nearer  and 
nearer  to  the  divine  mark.  Nevertheless,  even  amongst 
the  most  degraded  peoples  of  the  heathen  world,  we  fre- 
quently find  elements  of  conscience,  and  certain  more  or 
less  crude  conceptions  of  right  and  wrong.  These  are 
the  warped  and  twisted  remnants  of  the  original  law  of 
man's  being,  in  harmony  with  which  he  was  originally 
created  an  "  image  of  God."  The  Apostle  refers  to  this 
condition  of  things  amongst  the  heathen,  saying,  "Their 
thoughts  the  meanwhile  accusing  or  excusing  one 
another."  He  declares  that  they  thus  "show  the  work 
of  the  law  written  in  their  hearts" — remnants  of  the 
original  law,  fragmentary  proofs  that  it  once  was  innate 
inhumanity. — Rom.  2:  15. 

There  are  amongst  men  laws  for  criminals  and  laws  for 
those  who  are  not  criminals — (i)  laws  of  citizenship, 
which  guarantee  life,  peace,  liberty,  etc.,  to  the  obedient, 
and  which  correspondingly  threaten  violators  with  a  loss 
of  liberty,  privileges,  etc.,  in  prison.  (2)  Laws  governing 
convicts  with  more  extreme  severity,  vmless  a  cotirse  of 
moderation  is  pxirsued;  but  in  no  sense  of  the  word 
offering  them  liberties. 

So  it  is  also  with  the  divine  law.  We  have,  first,  the 


352 


The  New  Creation. 


original  law  under  which  Adam  was  placed  on  trial.  He 
had  privileges  and  blessings  to  begin  with — iii.e,  peace, 
happiness,  and  eveiy  needful  thing.  These  it  guaran- 
teed him  so  long  as  he  would  remain  obedient  to  his 
Creator:  and  a  death  penalty  was  attached  to  disobe- 
dience:— "Dying  thou  shalt  die;"  and  this  penalty  ex- 
tended in  a  natural  way  to  his  posterity.  Hence,  from 
the  time  of  Adam's  transgression,  he  was  a  culprit,  a 
convict,  deprived  of  life-hopes  previously  enjoyed;  de- 
prived of  his  Eden  home ;  deprived  of  his  former  fellow- 
ship with  his  Creator.  The  unprepared  earth  was 
his  great  penitentiary,  and  the  tomb  his  perpetual 
prison.  The  law  which  reigned  over  hin'  ijreviously  had 
now  come  to  an  end,  in  the  sense  that  i\  no  longer  held 
out  to  him  any  hopes  or  prospects  of  life,  but  had  already 
sentenced  him  to  death.  He  was  no  longer  under  the 
law  of  life,  nor  were  any  of  his  children  bom  imder  that 
law  of  life,  or  with  any  hope  or  prospect  of  attaining 
everlasting  life:  tney  were  all  prisoners.  Sin  and  death 
were,  figuratively  speaking,  their  captors  and  tormentors 
and  prison-keepers. 

But  if  the  original  law  could  no  longer  operate  toward 
them,  but  had  already  expressed  its  vengeance  against 
them,  they  found  themselves,  nevertheless,  under  certain 
natural  laws.  They  found  a  law  operating  in  their  prison 
condition  by  which  every  violation  of  their  consciences, 
every  plunge  deeper  into  that  which  they  recognized  as 
sin,  brought  degradation  and  death  the  more  swiftly  to 
them;  and  the  more  carefully  they  sought  to  follow  that 
which  they  recognized  as  right,  the  more  favorable  did 
they  find  their  imprisoned  condition  to  be,  although 
nothing  even  hinted  at  any  release. 

The  Apostle  suggests  that  it  was  not  possible  that  God 
should  give  to  our  fallen  race  a  law  of  life.  They  were 
justly  sentenced,  and  so  long  as  that  sentence  remained 
no  law  could  be  given  them  the  keeping  of  which  would 
secure  them  release  from  death.  Before  any  such  law 
of  life  could  be  given  to  the  human  family,  the  sentence 
of  the  first  law  must  be  met,  and  its  curse  or  condemna- 
tion must  be  lifted;  then  other  arrangements  might  be 


Its  Law. 


3S3 


made,  including  offers  of  eternal  life  upon  conditions; — 
but  not  until  that  atonement  for  the  first  transgression^ 
and  that  cancellation  of  its  sentence,  had  been  effected. 
The  Lord  gave  intimations  of  his  intention  to  effect  some 
such  atonement  for  sin,  in  order  to  give  to  mankind 
another  opportunity  for  eternal  life,  instead  of  the  one 
given  to  father  Adam  and  lost  by  him  for  himself  and 
for  all  of  his  posterity.  But  the  divine  promises  were 
extremely  vague,  merely  enough  for  a  basis  of  hope; 
hence,  the  human  family  as  prisoners  imder  the  control 
of  Sin  and  Death  are,  on  the  strength  of  the  divine 
promises,  spoken  of  as  "prisoners  of  hope." 

One  of  these  intimations  of  an  atonement,  etc.,  was 
given  in  the  Lord's  words  at  the  time  of  pronouncing  the 
sentence,  when  he  declared  that  the  seed  of  the  woman 
should  ultimately  bruise  the  serpent's  head.  (Gen. 
3:  15.)  In  this  dark  and  figurative  language  the  Lord 
spoke  of  the  reversal  of  the  powers  of  evil ;  of  a  victory 
that  shoxild  come  through,  as  well  as  to,  the  Adamic 
family.  This  seed  of  the  woman,  as  we  are  all  aware, 
reached  fulfilment  in  Christ.  Four  thousand  years  after 
the  degradation  God  sent  forth  his  Son,  "bom  of  a 
woman,"  and  thus  a  member  of,  and  identified  with,  the 
condemned  race,  "that  he  by  the  grace  of  God  should 
taste  death  for  every  man" — should  meet  the  penalty  for 
every  man,  should  roll  back  from  every  man  the  curse,  or 
sentence  of  death — shovild  grant  to  every  man,  therefore, 
such  a  judicial  standing  as  would  permit  again  that  a  law 
of  life  might  be  given — the  keeping  of  which  would 
bring  a  reward  of  life  eternal. 

But  before  the  time  came  for  God  to  send  forth  his  Son, 
and  to  accomplish  through  him  the  redemption  of  the 
race  from  the  curse  of  death,  he  had  a  certain  peciiliar 
dealing  with  Abraham  and  his  family,  known  subse- 
quently as  the  Israelites.  First  of  all,  to  Abraham, 
Isaac  and  Jacob  God  gave  promises  of  more  or  less  ex- 
plicitness,  informing  them  of  his  benevolent  intentions 
to  bless  all  the  families  of  the  earth.  Such  a  message 
to  come  from  the  great  Judge  who  had  condemned  the 
race  meant  much :  it  meant  either  the  violation  of  Jxistice, 


354 


The  New  Creation. 


in  the  lifting  of  the  curse,  or  sentence,  or  else  that  the 
great  Supreme  Court  of  the  Universe  had  a  plan  by  which 
it  could  be  just  and,  nevertheless,  exercise  mercy  toward 
such  members  of  the  race  as  should  show  themselves 
worthy  of  it,  by  coming  into  harmony  with  his  righteous 
arrangements.  The  Patriarchs  rejoiced  in  these  prom- 
ises, and  more  or  less  clearly  realized  a  future  life  by  a 
resurrection  of  the  dead,  which  should  be  profitable  not 
only  to  them  and  to  their  posterity,  but  which  should 
mean  eventually  a  blessing  to  every  creature  of  the  race. 

It  was  in  view  of  this  promise  to  Abraham  that  the 
Lord  placed  a  special  Law  upon  his  children,  the  Israel- 
ites, at  Mount  Sinai.  That  Law  was  the  basis  of  a  Cove- 
nant with  them.  If  they  would  keep  that  Law,  then  all 
the  promises  should  be  theirs.  That  Law  was  recognized 
as  being  perfect,  just  and  good  in  all  of  its  particulars; 
but  because  the  Israelites  were  fallen,  depraved,  imper- 
fect, it  was,  therefore,  necessary,  first,  that  a  mediator 
should  be  appointed,  viz.,  Moses;  and,  secondly,  that  a 
means  should  be  found  by  which  the  transgressions  of 
the  people  against  this  Law  could  be  typically  remitted 
once  every  year,  and  they  be  thus  permitted  to  continue 
in  their  efforts  to  keep  the  Law  from  generation  to  gen- 
eration. The  institution  of  this  mediatorship  of  Moses 
and  of  the  typical  sacrifices  for  sins,  etc.,  all  show  that 
the  people  to  whom  this  Covenant  and  Law  were  given 
were  recognized  as  being  incapable  of  absolute  obedience 
to  it.  This  shows  sharply  in  contrast  with  the  original 
giving  of  the  Law  in  Eden,  where  no  mediator  was  pro- 
vided and  no  arrangement  made  for  weaknesses  of  the 
flesh.  This  fact  alone  tells  us,  in  unquestionable  lan- 
guage, that  the  first  Adam  was  perfect  in  his  Creator's 
image  and  likeness,  and  that  he  was  capable  of  absolute 
obedience  to  the  divine  Law.  It  tells  us  that  the  race 
had,  in  the  interim,  fallen  greatly ;  because  the  arrange- 
ments made  in  connection  with  the  Mosaic  law  were 
such  as  befitted  fallen,  depraved  men. 

Moreover,  we  have  the  Apostle's  assurance  that  no 
Jew  except  our  Lord  Jesus  ever  did  keep  the  Law,  and 
that  only  Jesus,  therefore,  has  gained,  or  could  have 


Its  Law. 


355 


gained,  the  rewards  of  that  Law  Covenant  made  with 
Israel.  The  Apostle's  words  are,  "By  the  deeds  of  the 
Law  shall  no  flesh  be  justified  in  his  sight."  That  Law, 
therefore,  served  the  double  purpose  (i)  of  showing  that 
none  of  the  fallen  race  could  keep  the  divine  Law  or 
could  be  acceptable  in  God's  sight;  and  (2)  it  declared 
our  Lord  Jesus  to  be  perfect,  in  that  he  kept  the  Law 
which  no  imperfect  person  could  keep.  In  thus  keeping 
the  Law  he  became  the  sole  heir  of  the  Covenant  made 
with  Abraham.  He  was  thus  designated  the  foretold 
Seed  of  Abraham,  in  whom  all  the  families  of  the  earth 
would  be  blessed.  That  Covenant,  reaching  its  fulfil- 
ment thus  in  Christ  Jesus,  terminated,  so  far  as  the  prom- 
ised seed  of  blessing  was  concerned.  Nevertheless,  as  we 
look  back  carefully  at  the  promise,  we  find  that  in  some 
respects,  at  least,  it  was  double — that  it  included  a 
spiritual  seed  and  also  an  earthly  seed,  as  implied  in  the 
promise:  "Thy  seed  shall  be  as  the  stars  of  heaven,  and 
as  the  sand  of  the  sea." — Gen.  22:  17. 

Otir  Lord  Jesus,  having  fulfilled  the  Covenant,  has  the 
entire  matter  of  the  blessing  of  the  families  of  the  earth 
at  his  disposal;  but  according  to  the  divine  plan,  imder 
which  he  is  operating  and  will  operate,  he  will  eventually 
be  pleased  to  use  some  of  the  earthly  seed,  natxural  Israel, 
as  his  earthly  instruments  or  agents  in  this  work  of  bless- 
ing. Hence,  the  Covenant  as  respects  Israel  after  the 
flesh  is  not  entirely  set  aside ;  but,  as  the  Apostle  declares, 
a  blessing  awaits  natural  Israel  after  the  establishment 
of  the  Heavenly  Kingdom  at  the  second  advent  of  the 
Lord.  The  Apostle's  words  are,  "The  gifts  and  callings 
of  God  are  without  repentance."  "As  touching  the 
election  they  are  beloved  for  the  fathers'  sakes." 
"Through  your  [the  Church's]  mercy  they  also  may 
obtain  mercy. "  "  God  hath  concluded  them  all  in  tmbe  - 
i'ief,  that  he  might  have  mercy  upon  all."  The  intima- 
tion is  that  the  Deliverer  who  shall  come  out  of  Zion  for 
the  blessing  of  the  whole  world  of  mankind  will  turn 
away  ungodliness  from  Jacob  first,  and  that  thus  Jacob, 
— Israel  after  the  flesh, — may  cooperate  eventually  in 
the  blessing  of  the  world." — Rom.  11 :  26-32. 


356 


The  New  Creation. 


We  see,  then,  that  up  to  our  Lord's  first  advent  the 
world  was  without  law,  except  the  general  law  of 
nature — the  law  of  our  fallen  and  imprisoned  condi- 
tion; the  law  which  declares  that  we  may  hasten  our 
troubles,  though  it  be  not  in  our  power  to  escape  them; 
the  law  which  declares  that  while  death  is  sure  under 
the  original  sentence,  and  while  we  cannot  hope  to  escape 
from  it,  we  may,  nevertheless,  to  some  extent  delay  its 
execution  for  a  time,  and  somewhat  mollify  its  rigors. 
We  have  seen  that  the  only  other  Law  or  Covenant  was 
that  given  to  Israel,  respecting  which  Moses  so  expressly 
declares  that  it  did  not  belong  to  other  peoples  or  na- 
tions, saying,  "The  Lord  made  not  this  Covenant  with 
our  fathers,  but  with  vis,  even  us,  who  are  all  of  us  here 
alive  this  day,"  (Deut.  5:  3.)  We  have  seen  that  so 
far  from  that  Law  justifying  the  Israelite,  and  so  far 
from  their  gaining  the  blessings  of  the  Covenant  attached 
to  that  Law,  they  all  failed  except  one — the  man  Christ 
Jesus,  our  Lord  and  Redeemer.  Let  us  now  trace  the 
matter  further,  and  perceive  how  the  divine  Law  is  now 
operating. 

Our  Lord  Jesus  kept — that  is,  fulfilled — the  Sinaitic 
statement  of  the  divine  Law  by  his  death.  A  sum- 
mary of  the  requirements  of  the  Sinaitic  Law  is,  "Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  mind,  and  with  all  thy  being,  and  with  all  thy 
strength;  and  thou  shalt  love  thy  neighbor  as  thyself." 
The  heavenly  Father  so  arranged  matters  that  his  well- 
beloved  Son,  having  left  the  glory  of  the  spiritual  condi- 
tion, and  become  a  perfect  man  amongst  imperfect  men, 
first  of  all  appreciated  the  Father's  will — that  he  should 
become  man's  redeemer.  This  was  not  made  compul- 
sory, and  he  was  quite  at  liberty,  if  he  chose,  to  please 
himself;  but  in  so  doing  he  would  not  have  been  fulfilling 
the  Law,  which  declares  that  all  under  it  must  love  God 
supremely — more  than  they  love  themselves — and  must 
so  delight  to  do  the  divine  will  that  they  would  gladly 
sacrifice  their  own  wills,  yea,  life  itself. 

This  is  implied  in  the  words,  "Thou  shalt  love  the  Lord 
with  all  thy  heart  and  mind  and  being  and  strength." 


Its  Law. 


357 


Such  a  love  for  God  would  not  hesitate  to  lay  down  life, 
being,  strength,  a  willing  sacrifice  to  the  divine  plan. 
And  so,  as  the  Apostle  declares,  being  fotind  in  fashion 
as  a  man,  and  realizing  clearly  the  divine  program,  our 
Lord  Jesus  gave  himself  imreservedly  to  be  man's 
sacrifice.  Yes!  it  is  declared  that  he  did  it  joyfully,  as 
we  read,  "  I  delight  to  do  thy  will,  O  my  God;  thy  law 
is  within  my  heart."  (Psa.  40:  8.)  Love  to  men,  with 
whom  he  had  become  related  by  his  earthly  birth,  was 
also  a  factor  in  the  case ;  yet  to  have  loved  them  as  him- 
self wotdd  not  have  implied  self-sacrifice  on  their  behalf. 
Such  a  sacrifice  was  loving  men  more  than  himself.  It 
was  obedience  to  the  first  part  of  this  Law  that  involved 
the  sacrifice  of  the  man  Christ  Jesus.  All  this  we  see, 
then,  was  incidental  to  the  keeping  of  the  Law  Covenant, 
for  he  was  bom  under  the  Law  Covenant,  and  obligated 
to  all  of  its  conditions.  He  could  not  have  become  the 
heir  of  the  Abrahamic  promise  except  by  this  obedience, 
even  unto  death. 

But  another  thing  was  accomplished  by  his  death — 
another  thing  besides  his  proving  himself  worthy  to  be 
the  promised  Seed  of  Abraham,  competent  and  worthy 
to  bless  the  world.  That  other  thing  was  the  redemption 
of  Adam  and  his  race  from  the  original  death  sentence. 
In  the  divine  arrangement  the  two  things  were  effected 
simultaneously — by  the  same  sacrifice ;  nevertheless,  we 
need  to  distinguish  clearly  between  the  two.  Our  Lord 
not  only  fulfilled  the  Law  Covenant  in  his  obedience  xmto 
death,  but,  additionally,  by  the  divine  arrangement,  he 
suretied  a  New  Covenant  by  the  same  death.  The  Law 
Covenant,  as  we  have  seen,  proved  his  personal  worthi- 
ness, but  the  New  Covenant  relates  to  mankind.  The 
death  sentence  was  upon  the  race,  and  permanent  bless- 
ing could  not  have  come  to  the  race  except,  first  of  all, 
that  original  sentence  had  been  met  and  canceled.  Not 
tmtil  then  could  anyone  bless  the  race  or  have  authority 
to  bless  it  and  lift  it  out  of  death  up  to  life ;  because  up 
to  that  time  the  divine  sentence  of  death  was  against  it, 
and  God  could  by  no  means  clear  the  guilty  at  the  ex- 
pense of  his  own  Law.    How  beautiful  the  divine  econ- 


358 


Tlie  New  Creation. 


omy  which,  in  the  one  act,  not  only  tested  the  Re- 
deemer as  to  his  worthiness  to  be  the  deUverer  and  up- 
lifter  of  the  race,  but  paid  the  ransom  for  father  Adam 
and  thus,  incidentally,  for  all  of  his  children,  who,  in  a 
natural  way,  had  shared  his  entail  of  sin  and  death!  We 
have  already  treated  this  subject,  and  will  not  here*  go 
into  it  m  further  detail. 

Our  study  here  is  respecting  the  divine  Law.  We 
have  seen  that  the  Sinaitic  Law  extended  only  to  the 
natural  posterity  of  Abraham ;  that  the  remainder  of  the 
world  was  left  without  God,  without  hope,  without  in- 
centives, without  encouragements,  without  promises — 
aliens,  strangers,  foreigners.  (Eph  2:  12.)  We  see  that 
the  Sinaitic  Covenant  is  at  an  end  as  respects  the  great 
test  and  its  prize.  We  have  also  seen  that  a  new  Cove- 
nant has  been  suretied  (Heb.  7:22),  made  efficacious  by 
the  blood  of  Christ;  and  we  now  inquire  whether  or  not 
this  New  Covenant  has  gone  into  force,  and  if  so,  whether 
or  not  a  new  Law  accompanies  it,  as  the  Sinaitic  Law 
accompanied  the  Law  Covenant.  We  answer  that  the 
New  Covenant  has  not  gone  into  effect,  so  far  as  the 
world  is  concerned;  that  it  will  not  go  into  effect  fully 
and  completely  until  the  second  advent  of  Christ;  and 
that,  as  we  have  just  seen,  Israel  after  the  flesh  will  be 
amongst  the  first  of  mankind  to  profit  by  the  New 
Covenant. 

The  New  Covenant  will  not  only  speak  peace  as  re- 
spects the  original  curse,  and  declare  it  fully  met  by  the 
Redeemer,  and  that  all  coming  unto  the  Father  through 
him  may  by  a  possible  obedience  have  restitution  from 
the  original  condemnation,  but  it  will,  moreover,  speak 
mercy  toward  fleshly  Israel,  additionally  condemned 
under  the  Law  Covenant.  It  will  make  known  to  every 
creature  that  not  only  has  redemption  been  provided  as 
concerns  the  sins  that  are  past,  but  that  all  the  weak- 
nesses and  imperfections  under  which  the  race  still 
labors  will  be  condoned,  and  that  they  will  be  treated 
henceforth  according  to  what  they  actually  are,  and  will 


*See  Vol.  v.,  Chaps,  xiv.,  xv. 


Its  Law. 


3S9 


toe  helped  by  the  laws  of  Christ's  Mediatorial  Kingdom 
to  rise  more  and  more  out  of  present  conditions  of  mental, 
moral  and  physical  death,  up,  up,  up,  to  the  full  per- 
fection of  hviman  natiu'e,  in  which  they  will  be  able  to 
stand  trial  before  the  Almighty,  and  able  to  demonstrate 
character  and  worthiness  of  eternal  life  under  the  laws 
of  his  Kingdom.  This  new  Covenant,  therefore,  in- 
cludes cdl  the  mercy  and  favor  of  God  intended  for  the 
whole  world  of  mankind  dxxring  the  Millennial  age.  It 
is  the  Covenant  of  forgiveness  and  blessing  and  restitu- 
tion to  all  those  who,  when  their  eyes  and  ears  shall  be 
opened,  shall  avail  themselves  of  'this  grace  of  God  in 
Christ  Jesus. 

THE  LAW  OF  THE  NEW  COVENANT. 

There  will  be  a  Law  conjoined  to  that  New  Covenant. 
It  will  be  the  same  Law  of  God  which  changes  not,  but 
•which  has  had  various  more  or  less  explicit  statements 
at  different  times.  It  will  still  be  the  Law  that  declares 
divine  opposition  to  sin,  and  divine  favor  and  blessing 
for  the  righteous.  This  absolute  standard  will  always 
be  before  the  world  diu-ing  the  Millennial  age,  and  each 
will  be  required  to  come  as  nearly  up  to  the  perfect 
standard  as  possible;  but  allowances  will  be  made  for 
each  who  is  endeavoring  to  obey,  according  to  the  meas- 
siure  of  his  weakness  which,  under  those  blessed  restitu- 
tion conditions,  will  be  gradually  disappearing,  as  step 
t)y  step  he  advances  in  obedience.  Thus  it  is  written, 
' '  This  is  the  Covenant  that  I  will  make  with  the  house  of 
Jsrael  after  those  days,  saith  the  Lord;  I  will  put  my 
l.aws  in  their  mind,  and  in  their  hearts  will  I  write 
them;  .  .  .  and  their  sins  and  their  iniquities  will  I 
remember  no  more." — Heb,  8:  lo;  Jer.  31:  33,  34, 

Here  we  have  the  blotting  out  of  past  sins  and  iniqui- 
ties, a  gradual  work  during  the  Millennial  age ;  and  here, 
also,  we  have  the  gradual  work  of  retracing,  re-writing, 
the  divine  Law  in  the  hearts  of  men — of  whomsoever  wiU. 
This  re-writing  of  the  divine  Law  in  the  characters  of 
men  is  simply  another  method  of  telling  us  of  the  "resti- 
tution of  all  things  which  God  hath  spoken  by  the  mouth 


360 


The  New  Creaiion. 


of  all  the  holy  prophets,"  to  be  accomplished  in  that 
great  day  of  the  reign  of  Christ.  And  we  are  not  to  for- 
get the  explicit  statement, — "  It  shall  come  to  pass  that 
the  soul  that  will  not  obey  that  Prophet  [the  soul  that 
will  not  submit  itself  to  this  re-writing  of  the  divine  Law 
in  its  character]  will  be  cut  off  from  amongst  the  people." 
—Acts  3:  23. 

But  now  let  us  come  back:  We  have  been  considering 
the  operation  of  the  New  Covenant  during  the  Millennial 
age — during  the  time  when  he  who  redeemed  the  world 
will  be  exercising  his  power  and  authority  as  the  great 
Prophet,  the  great  Teacher,  blessing  the  world  by  resti- 
tution processes,  re-writing  in  the  hearts  of  men  the 
divine  character.  Now,  however,  we  inquire  respecting 
the  interim — between  the  cancellation  of  the  Law  Cove- 
nant in  its  fulfilment  in  Christ  Jesus  our  Lord,  and  the 
inauguration  of  the  New  Covenant  conditions  of  the 
Millennial  age — what  about  this  interim?  Is  there  any 
Covenant  in  operation  here?  and  if  so,  is  there  anj''  Law 
connected  with  it  ?  We  answer,  that  during  this  interim 
of  the  Gospel  age  the  Lord  is  selecting  the  members  of 
the  New  Creation,  and  that  a  Covenant  is  now  in  force, 
in  operation,  and  that  it  has  a  Law,  In  order  to  appre- 
ciate this  we  must  remember  the  Apostle's  words,  "  The 
Law  was  added  because  of  transgression,  until  the  prom- 
ised Seed  should  come."  The  Law  Covenant  given  at 
Sinai,  then,  we  see  was  an  addition  to  a  previous  Cove- 
nant; and  looking  back  we  see  that  the  Abrahamic 
Covenant  was  the  original  one,  and  t^at  it  had  stood 
for  four  hundred  and  thu-ty  years  before  the  Law  Cove- 
nant was  added.  The  Apostle  calls  attention  to  this, 
saying  that  "the  La.w,  which  was  four  hundred  and 
thirty  years  after,"  could  not  disannid  the  original  Cove- 
nant or  make  it  ineffective. — Gal.  3:  19,  17. 

Thus  we  see  that  when  the  Law  Covenant  was  fulfilled 
by  our  Lord  Jesus  it  left  the  original  Abrahamic  Cove- 
nant just  as  it  was  before  the  Law  Covenant  was  added. 
This  Abrahamic  Covenant  is  the  one  under  which  the 
New  Creation  is  being  developed.  That  Abrahamic 
promise  or  Covenant  reads, "  In  thee  and  in  thy  Seed  shall 


Its  Law. 


all  the  families  of  the  earth  be  blessed."  The  Apostle 
explains  that  this  Seed  of  Abraham  referred  to  in  the 
promise  is  Christ — Christ  Jesus  our  Lord;  and  he  adds, 
"  If  ye  be  Christ's  [if  ye  become  members  in  particvdar  oi 
the  body  of  Christ]  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  pronuse"  or  Covenant. — Gal. 
3:  16,  29. 

Now,  then,  we  have  otir  bearings,  for  again  the  Apostle 
says,  "Ye,  brethren,  as  Isaac  was,  are  the  children  of 
promise" — in  a  totally  different  sense  than  were  the 
Jews  imder  the  Law.  He  points  out  clearly  the  dis- 
tinction between  this  spiritual  Israel  and  natural  Israel, 
telling  us  that  the  children  of  Jacob  according  to  the 
flesh  are  not  the  children  of  Abraham  meant  in  the  prom» 
ise;  but  that  the  children  of  faith  are  counted  for  the 
Seed.  He  explains  that  Abraham  typified  the  heavenly 
Father;  that  Sarah,  his  wife,  typified  this  original  Cove- 
nant, from  which  so  much  blessing  ultimately  is  to  pro- 
ceed; but  that  as  Sarah  was  barren  for  a  time,  and  failed 
to  bring  forth  the  seed  of  promise,  just  so  God's  Cove- 
nant was  barren  for  nearly  two  thousand  years,  and  only 
began  to  bring  forth  the  Seed  of  promise  in  our  Lord's 
resurrection  from  the  dead.  There  the  Head  of  the  Seed 
of  Abraham  was  bom,  and  ultimately  the  entire  body  of 
Christ,  the  antitypical  Isaac,  will  be  delivered  ("bom 
from  the  dead")  into  the  spiritual  condition.  Then  the 
Seed  having  come,  the  promise,  or  Covenant,  will  have 
its  fulfilment, — all  the  families  of  the  earth  will  be 
blessed. 

It  was  during  the  barrenness  of  this,  the  original  Cove- 
nant, that  another  Covenant  was  added,  viz.,  the  Sinaitic 
or  J^.wish  Covenant,  or  Law  Covenant.  It  brought 
forth  children, — a  fleshly  seed,  not  according  to  the 
promise,  not  stiitable  to  fulfil  the  original  promise.  The 
Apostle  points  out  that  this  Law  Covenant  was  typified 
by  Sarah's  maid,  Hagar,  and  that  the  Jews  under  that 
Law  Covenant  were  typified  by  Ishmael,  her  son;  and 
that  as  God  said  that  the  son  of  the  bondwoman  (Hagar) 
should  not  be  heir  with  the  son  of  the  free  woman  (Sarah) 
it  meant  antitypically  that  the  Jew  ijnder  the  Law 


362  TJie  New  Creation. 


Covenant  would  not  inherit  the  original  Abrahamio 
promise,  which  must  go  to  the  spiritual  Seed.  This  is 
all  beautifully  and  elaborately  detailed  by  the  Apostle 
in  his  letter  to  the  Galatians.  (Chap,  iv.)  The  Apostle's 
argument  is  against  the  false  teaching  that  Christians 
must  become  Jews,  and  come  tmder  the  Mosaic  Law  in 
order  to  be  inheritors  tmder  the  original  Abrahamic 
promise. 

Paid  shows  that,  on  the  contrary,  all  who  are  under  the 
Law  are  in  bondage,  and  that  the  spiritual  Seed  of 
Abraham  must  be  free,  as  Isaac  was, — as  Ishmael  was 
not.  His  argument  further  is  that  if  any  Gentile,  not 
originally  under  the  Law,  shall  put  himself  under  the 
Sinaitic  Law  Covenant,  he  is  thus  separating  himself  from 
the  true  Seed  of  Abraham,  and  making  himself  an  anti- 
typical  Ishmaelite.  The  Apostle's  words  are,  "I,  Paul, 
say  unto  you  that  if  ye  be  circumcised,  Christ  shall 
profit  you  nothing ;  for  I  testify  again  to  every  man  that 
is  circumcised  that  he  is  a  debtor  to  do  the  whole  Law ; 
Christ  is  become  of  no  effect  unto  you,  whosoever  of  you 
are  justified  by  the  Law — ye  are  fallen  from  grace." 
Opposing  this,  he  urges  those  Jews  who  have  become 
free  from  the  bondage  of  the  Law  Covenant  through  the 
death  of  Christ,  and  those  Gentiles  who  were  never  vmder 
the  Law  Covenant,  but  who  have  now  accepted  of  Christ 
and  the  Grace  Covenant,  saying,  "  Stand  fast,  therefore, 
in  the  liberty  wherewith  Christ  hath  made  us  free,  and  be 
not  entangled  again  with  the  yoke  of  bondage." — Gal. 
5: 1-4. 

We  see,  then,  that  it  is  the  "New  Creation,"  with 
Christ  at  its  head,  that  constitutes  the  Seed  of  Abraham 
according  to  this  original,  or  Abrahamic  Covenant,  and 
that  is  to  bless  the  world  through  redemption  and  resti- 
tution. We  are  not  siuprised,  either,  that  in  the  type, 
as  in  the  figures  used  by  the  Lord  and  the  Apostles,  this 
New  Creation  is  represented  sometimes  as  a  man  of  full 
statiu"e — the  head  representing  Christ  Jesus,  and  the 
members  representing  the  Church,  members  in  particular 
of  hip  body.  (Eph.  4:13;  Col.  i:  18.)  Thus,  "Ye, 
brethren,  as  Isaac  was,  are  the  children  of  promise" — ■ 


Its  Law. 


363 


members  of  the  antitypical  Isaac,  of  which  Jesus  is  the 
Head.  Our  Lord  also  represents  himself  as  the  Bride- 
groom, and  his  faithful  Church  as  his  espoused,  waiting 
for  the  marriage  that  she  may  become  the  Bride.  The 
Apostle  uses  the  same  figure,  declaring,  "  I  have  espoused 
you  as  a  chaste  virgin  unto  one  husband,  which  is 
Christ."  (Rev.  21:2;  2  Cor.  11:2.)  And  this  same 
figure  of  the  marriage  relationship  between  Christ  and 
the  Church  is  represented  in  the  type  also,  for  Abraham 
sent  his  servant,  Eliezer  (who  typified  the  holy  Spirit) ,  to 
seek  a  bride  for  Isaac, — and  Rebecca,  gladly  accepting 
the  proffer,  was  guided  ultimately  to  Isaac,  and  became 
his  wife,  even  as  we  are  called  to  be  heirs  of  God  and 
joint -heirs  with  Jesus  Christ  our  Lord,  in  the  inheritance 
incorruptible  and  undefiled,  and  that  fadeth  not  away. 
Whichever  of  these  pictures  we  examine,  the  lesson  is 
the  same — that  the  Christ,  Head  and  body.  Bridegroom 
and  Bride,  made  one,  is  the  heir  of  the  Abrahamic  Cove" 
nant,  and  all  the  promises  and  good  things  included 
therein. 

The  Apostle  declares  that  Mount  Sinai  and  the  earthly 
Jerusalem  symbolized  and  typified  natural  Israel,  who 
failed  to  attain  to  the  spiritual  blessing.  The  remnant 
of  natural  Israel,  found  worthy  of  the  spiritual  blessing, 
ivere  separated  from  Israel  after  the  flesh,  and  became 
members  of  the  true  Israel  of  God,  joint-heirs  with  the 
J  isen  Christ  in  the  heavenly  things  which  God  hath  still 
in  reservation  for  them  that  love  him;  and  both  that 
lemnant  from  fleshl)'-  Israel,  and  the  others  of  the  same 
spiritual  class  which  God  has  since  called  from  the  Gen- 
tiles, have  higher  symbols  than  Sinai  and  Jerusalem; 
viz..  Mount  Zion  and  the  heavenly  Jerusalem,  whose 
symbolical  picture  in  glory  is  furnished  to  us  in  Reve- 
lation 21. 

Having  clearly  established  the  fact  that  the  New 
I'leation  is  in  the  divine  arrangement  and  covenants 
«;parate  and  distinct,  not  only  from  the  world  in  general, 
But  also  separate  and  distinct  from  fleshly  Israel,  and 
having  established  also  the  fact  that  the  New  Creation  is 
not  under  the  Sinai  or  Law  Covenant,  but  under  the 


3^4 


The  New  Creation. 


original  Covenant,  we  inquire,  What  Law,  then,  is  con- 
nected with  the  Abrahamic  Covenant ;  what  Law  is  over 
the  New  Creation?  The  Apostle  answers,  saying,  "Ye 
are  not  under  the  Law,  but  under  grace."  What!  Is  it 
possible?  Are  the  New  Creatures  in  Christ  Jesus  not 
placed  under  any  Law  of  commandments?  Are  not  the 
Ten  Commandments  of  the  Decalogue  binding  upon 
these?  In  reply,  we  ask  another  question:  Were  the 
Ten  Commandments  binding  upon  Abraham  or  upon 
Isaac?  If  the  reply  is,  No,  that  they  were  not  given  to 
them,  and  that,  therefore,  they  were  not  tmder  that 
Law,  our  answer  is  that  neither  were  those  command- 
ments given  to  the  New  Creation;  and  that  all  who  come 
into  relationship  with  God  as  members  of  the  spiritual 
class  called  "  the  Body  of  Christ"  and  "New  Creatxires  in 
Christ  Jesus"  are  free  from  condemnation  and  free 
from  the  Law  Covenant. 

The  position  of  this  New  Creation  toward  God,  toward 
his  Law,  etc.  is  separate  and  distinct  from  that  of  others. 
They  have  a  new  and  reckoned  standing  with  God — by 
faith — a  standing  of  justification  or  reckoned  rightness, 
as  we  have  already  seen.  This  reckoned  rightness,  im- 
puted to  them  through  the  merit  of  Christ's  sacrifice,  not 
only  covers  the  imperfections  of  the  past,  but  continues 
with  them,  a  covering  and  justifying  robe  of  righteous- 
ness, through  whose  merit  every  imwilful  defect  and 
blemish  of  word,  thought  or  deed  is  covered.  As  New 
Creatures,  they  are  all  figuratively  clothed  in  white 
raiment — the  righteousness  of  the  saints,  the  imputed 
righteousness  of  the  Redeemer,  their  Head.  These  New 
Creatures  are  accepted  to  their  standing  and  relationship 
as  members  of  the  Body  of  Christ  upon  their  profession 
of  Love.  The  declaration  of  their  consecration  is  that 
they  so  appreciate  God's  mercy  and  grace,  manifested  in 
the  death  of  his  Son,  and  their  justification  through  him, 
and  so  love  the  Giver  of  all  their  favors,  that  they  have 
pleasure  in  presenting  their  bodies  living  sacrifices,  in 
harmony  with  the  divine  invitation. 

This  consecration,  or  sacrifice  of  earthly  interests  and 
hopes  and  aims  and  ambitions,  is  prompted,  not  by  fear 


its  Law. 


365 


nor  by  selfish  love  of  reward,  but  by  a  pure  love — by 
appreciation  of  the  divine  love,  and  a  responsive  love 
which  desires  to  manifest  itself  toward  God  and  in  co- 
operation with  all  of  his  wonderful  plan.  These  confes- 
sions of  love  and  devotion  being  accepted  by  the  Lord, 
his  Spirit  is  imparted,  and  such  are  counted  as  sons  of 
God,  begotten  of  the  holy  Spirit.  "Beloved,  now  are 
we  the  sons  of  God ;  and  it  doth  not  yet  appear  what  we 
shall  be  [how  much  of  a  change  we  shall  experience  when 
we  shall  receive  the  new  restirrection  bodies,  which  the 
Lord  has  promised  us],  but  we  know  that  when  he  shall 
appear  we  shall  be  like  him,  for  we  shall  see  him  as  he  is 
[and  this  thought  is  satisfactory  to  us]." — i  John  3:2. 

Has  the  heavenly  Father  put  his  angelic  sons  under  the 
Sinaitic  Law  ?  Does  he  warn  them  that  they  shall  have 
no  other  gods ;  that  they  shall  not  make  images  and  wor- 
ship them;  that  they  shall  not  covet,  nor  steal,  nor  bear 
false  witness,  nor  mtirder,  etc ?  We  answer.  No ;  assured- 
ly he  has  not  put  such  a  law  upon  his  angelic  sons.  Then 
why  should  we  expect  that  such  a  law  would  be  given 
to  the  New  Creation?  Has  not  the  heavenly  Father 
accepted  these  New  Creatures  as  his  sons?  and  has  he 
not  given  them  of  his  Spirit,  and  could  it  be  necessary  to 
give  such  laws  to  those  who  have  received  the  holy  Spirit 
as  instead  of  their  own  nattiral  selfish  disposition,  or  will? 
We  can  see  the  appropriateness  of  putting  serv'^ants 
imder  laws,  because  they  are  not  vitally  interested  in  the 
general  welfare,  and  may  not  have  the  spirit  or  disposi- 
tion of  their  master  in  full ;  but  supposing  a  perfect  mas- 
ter and  supposing  perfect  sons,  thoroughly  infused  with 
his  spirit,  and  delighting  to  do  his  will,  and  rejoicing  to 
be  co-workers  with  him  in  all  of  his  gracious  plans,  how 
could  it  be  necessary  for  such  a  father  to  put  such  sons 
under  such  laws? 

"Moses  verily  was  faithful  as  a  servant  over  all  his 
house,"  and  that  household  of  servants  was  properly 
under  the  Mosaic  law,  "  added  because  of  transgression, 
until  the  promised  Seed  should  come."  Jesus,  according 
to  the  flesh,  made  himself  of  no  reputation,  and  became  a 
bondman,  a  servant,  under  the  Law,  that  he  might 


366 


The  New  Creation. 


demonstrate  not  only  that  the  Law  was  just,  but  might 
demonstrate  also  his  own  perfection  according  to  the 
flesh,  and  that  he  might  redeem  the  world.  It  was  when 
he  arose  from  the  dead,  and  became  "the  first-bom  from 
the  dead,"  that  he  became  the  first-bom  of  many  breth- 
ren— the  Head  of  the  New  Creation.  According  to  the 
flesh  he  was  under  the  Law,  but  the  New  Creature,  the 
risen  Lord,  is  not  under  the  Law,  and  he  it  is  who  has 
become  the  Head  of  the  new  house  of  sons;  "Christ  as  a 
Son,  over  his  own  house  [of  sons],  whose  house  are  we  if 
we  hold  fast,"  etc.  And  although  we  are  still  in 
the  flesh,  as  New  Creatures,  we  are  not  of  the  flesh,  and  are 
not  treated  as  though  we  were  flesh — not  treated  of  God 
as  the  remainder  of  the  world  is  treated;  but  as  New 
Creatures,  who  for  the  time  being  are  sojourning  in  the 
flesh  as  in  a  tabernacle  or  tent,  waiting  for  the  adoption, 
to  wit,  the  deliverance  of  our  entire  body,  to  be  with  and 
like  our  already  glorified  Head.  "Ye  are  not  [consid- 
ered of  God  as  being]  in  the  flesh,  but  in  the  spirit,  if  so 
be  that  the  spirit  of  Christ  dwell  in  you." — Rom.  8:  8,  9. 

None  can  realize  this  subject  clearly  except  they  take 
this,  the  divine  standpoint,  in  viewing  it.  These  New 
Creatures,  all  begotten  of  the  holy  Spirit,  could  not  think 
of  having  any  other  god  than  one;  they  could  not  think 
of  making  images  or  worshiping  them;  they  could  not 
think  of  blaspheming  God's  name ;  they  could  not  think 
of  stealing  from  others — very  much  would  they  pre- 
fer to  give ;  they  could  not  think  of  bearing  false  wit- 
ness against  another — much  rather  would  the  love  which 
is  in  them  seek  to  cover  and  to  hide  the  blemishes,  not 
only  of  the  brethren,  but  of  the  world  in  general;  they 
could  not  think  of  killing  a  fellow-creature — much 
rather  would  they  give  life  to  others  and  that  more 
abundantly; — yea,  their  holy  spirit  woxtld  prompt  them 
rather  to  lay  down  their  lives  for  the  brethren,  as  the 
same  holy  Spirit  prompted  the  Captain  of  our  salvation  to 
give  himself  a  ransom  for  all.  Do  we  not  see,  then,  that 
if  God  had  given  a  law  to  the  New  Creation,  to  the  house 
of  sons,  such  as  he  gave  to  the  house  of  servants,  it 
would  have  been  entirely  a  misfit, — wholly  unsuitable  ? 


Us  Law. 


367 


The  members  of  this  "house  of  sons"  could  not  be  amen- 
able to  such  a  law  without  losing  the  holy  Spirit,  without 
ceasing  to  be  of  the  New  Creation;  "For  if  any  man  have 
not  the  spirit  [mind,  disposition]  of  Christ  he  is  none  of 
his." — Rom.  8:9. 

But  how  can  these  New  Creatures  be  without  a  law— 
without  some  regulations?  We  answer  that  the  highest 
statement  of  the  divine  Law  is  Love.  God's  commands 
are  so  comprehensive,  so  searching,  so  dividing  between 
the  joints  and  the  marrow,  that  they  cannot  be  fulfilled  in 
the  complete,  absolute  sense  except  by  Love.  If  we 
cotdd  suppose  every  item  of  the  Law  performed  strictly, 
and  yet  the  spirit  of  loving  devotion  to  God  absent,  the 
divine  Law  would  not  be  satisfied.  On  the  contrary. 
Love  is  the  fulfilling  of  the  Law,  and  where  Love  reigns 
every  item  and  every  feature  of  the  divine  arrangement 
will  be  sought  after  and  heartily  obeyed  to  the  best  of  the 
ability  of  the  creature;  not  of  constraint,  but  of  joy, 
of  love. 

Such  love  for  God  and  his  righteousness  the  New 
Creation  professed  at  consecration;  and  Love  there  be- 
came its  Law,  and  it  is  firmly  bound  by  that  Law  of  Love 
— even  unto  death.  Any  failure  to  obey  that  Law  is  a 
violation,  to  that  extent,  of  the  Covenant  relationship. 
As  obedience  to  that  Law  of  Love,  to  the  extent  of 
knowledge  and  ability,  means  self-sacrifice  and  victory 
over  the  spirit  of  the  world  and  the  weaknesses  of  the 
flesh  and  the  oppositions  of  the  Adversary — the  Lord's 
grace  compensating  for  unintentional  blemishes,  and 
bringing  such  off  conquerors  through  his  own  name  and 
merit — so,  on  the  other  hand,  Vv^ilful  disobedience  to  it, 
deliberate  and  persistent  violation  of  this  Law  of  Love, 
would  mean  a  forfeiting  of  the  spirit  of  adoption — would 
mean  the  quenching  of  the  holy  Spirit,  would  mean  that 
the  New  Creature  had  died,  had  ceased  to  be. 

The  Apostle  takes  up  this  point  of  how  grace  compen- 
sates for  all  of  our  imperfections,  and  asks  and  answers  a 
supposititious  question,  saying:  "Shall  we  continue  in 
sin  that  grace  may  abound?  God  forbid!  How  shall 
we  who  are  dead  to  sin  live  any  longer  therein  ? ' '  (Rom. 


368 


The  New  Creation. 


6:1,2.)  In  our  acceptance  of  forgiveness  in  Christ,  we 
professed  that  we  were  weary  of  sin,  and  that  so  far  as  our 
wills  were  concerned  they  had  died  to  sin  and  had  begun 
a  new  life  of  righteousness.  As  ovu-  alive-ness  toward 
God  and  righteousness,  as  New  Creatures,  impHed  our 
death  to  sin,  so  if  we  should  ever  become  alive  to  sin  to 
the  extent  that  our  wills,  our  hearts,  oiu"  love,  wotild  be 
for  sin  and  unrighteousness,  it  would  stirely  signify  that 
we  had  died  as  New  Creatures;  that  we  were  no  longer 
to  be  reckoned  of  God  or  of  his  people  as  New  Creatures 
in  Christ  Jesus,  from  whom  old  things  have  passed  away, 
and  to  whom,  so  far  as  the  will,  at  least,  is  concerned,  all 
things  have  become  new. 

It  is  proper,  however,  that  we  pause  here  to  notice  a 
difference  between  such  a  mere  stumbling  of  the  flesh, 
and  a  wilful  fall  from  grace,  after  we  had  tasted  the  good 
Word  of  God  and  the  powers  of  the  age  to  come,  and  be- 
come partakers  of  the  holy  Spirit, — a  fall  from  which  it 
would  be  impossible  to  be  recovered.  (Heb.  6:4-6;  10:  26.) 
We  should  clearly  distinguish  between  these,  for  they  are 
totally  different.  A  stumbling  of  the  flesh  signifies 
merely  that  our  mortal  bodies  were  overtaken  in  a  fault 
through  weakness  of  heredity,  or  through  besetment  of 
the  Adversary ;  but  that  the  will,  the  heart,  did  not  at  all 
consent,  or  did  not  fully  consent  with  the  flesh.  True, 
such  stumblings  are  to  be  deplored,  to  be  striven  against, 
etc. ;  yet,  by  the  grace  of  God,  they  sometimes  become  an 
assistance  in  character-development.  We  thus  learn  not 
to  trust  ourselves,  not  to  boast  of  our  own  strength;  but 
to  realize  that  the  victory  that  overcometh  the  world  is 
obtained  through  faith;  hence,  when  with  sorrow  the 
New  Creature  finds  that  to  some  extent  his  flesh  has 
stumbled,  he  is  to  fortify  along  the  line  of  weakness  thus 
indicated,  and  to  become  stronger  in  the  Lord  and  in  the 
power  of  his  might,  and  less  liable  to  stumble  again  in 
connection  with  the  same  besetment. 

Thus,  step  by  step,  we  learn,  as  New  Creatures,  not  to 
place  our  confidence  in  the  flesh,  but  to  look  unto  the 
Lord,  from  whom  cometh  our  help  in  every  time  of  need 
—remembering  always  that  we  are  still  New  Creatures, 


Its  Law.. 


369 


and  that  because  we  are  still  abiding  under  the  merit  of 
Christ's  sacrifice  by  faith,  and  still  striving  to  fulfil  our 
Covenant  of  Love  unto  self-sacrifice  that,  as  the  Master 
said,  "The  Father  himself  loveth  you."  We  are  to  be  of 
good  courage,  and  to  remember  that  the  New  Creature 
sinneth  not, — that  sin  is  not  charged  up  to  the  New 
Creatiire,  and  that  so  long,  therefore,  as  we  are  striving 
against  sin  no  one  can  lay  anything  to  the  charge  of  God's 
elect, — because,  "It  is  God  that  justifieth,  ...  It 
was  Christ  that  died." — Rom.  8:  33,  34. 

GROWTH  IN  APPRECIATION  OF  THE  PERFECT  LAW. 

While  the  Law  of  Love  was  the  foundation  of  our 
Covenant  with  the  Lord,  under  which  we  became  New 
Creatures,  nevertheless  we  did  not  at  first  fully  compre- 
hend that  Law.  We  have  since  been  in  the  school  of 
Christ,  learning  the  real  meaning  of  Love  in  its  fulness, 
in  its  completeness,  growing  in  grace,  and  growing  in 
knowledge,  adding  to  our  faith  the  various  elements  and 
qualities  of  love, — ^gentleness,  patience,  brotherly  kind- 
ness, etc.  We  are  being  tested  along  the  lines  of  Love, 
and  our  graduating  examination  will  be  specially  on  this 
point.  Only  those  who  attain  the  perfect  Love,  self- 
sacrificing  Love,  will  be  counted  worthy  to  be  of  the  New 
Creation,  members  of  the  body  of  Christ. 

RUNNING  FOR  THE  MARK,  AND  STANDING  FAST  THEPEAT. 

The  Apostle,  in  another  illustration,  represents  our 
present  experiences  as  a  race-course;  and  exhorts  that 
we  lay  aside  every  weight  and  every  besetting  sin, 
every  weakness  of  the  flesh,  and  every  earthly  ambition, 
that  we  may  run  with  patience  the  race  set  before  us  in 
the  Gospel ; — that  we  may  attain  unto  the  mark  of  the 
prize ;  and  that  having  done  all  we  should  stand — faithful 
at  that  mark,  complete  in  Christ.  (Phil.  3:  13,  14;  Heb. 
12:1;  Eph.  6;  13.)  This  gives  us  the  thought  of  a  race- 
course, with  its  first,  second,  third  and  fourth  quarter- 
marks,  and  the  besetments  and  difficulties  and  opposi- 
tions and  allurements  en  route,  and  of  ourselves  starting 
into  this  race,  desiring  to  attain  the  mark  of  perfect 
Love ; — knowing  that  unless  we  do  attain  that  mark  we 

9jI  f 


370 


The  New  Creation. 


win  not  be  copies  of  God's  dear  Son,  and  cannot,  there- 
fore, in  the  largest  sense  please  God ;  and  hence  cannot  be 
joint-heirs  with  Jesus  in  the  Kingdom.  The  whole  race- 
course is  Love,  from  gate  to  finish.  As  we  enter  the 
gate  it  is  with  grateful  Love  toward  God  for  his  favor 
toward  us  in  Christ,  in  the  forgiveness  of  our  sins.  It  is 
this  duty-love  which  at  the  beginning  leads  us  to  present 
our  bodies  living  sacrifices.  We  say  to  ourselves  that 
if  God  has  done  so  much  for  us,  we  ought  to  show  our 
appreciation :  Christ  laid  down  his  life  on  our  behalf,  and 
we  ought  to  lay  down  our  lives  for  the  brethren. 

This  ought-to,  or  duty-love,  is  quite  proper,  reason- 
able, true,  but  it  is  not  sufficient.  It  must  in  ttun  lead 
us  on  to  a  still  higher  kind  of  Love,  and  by  the  time  we 
have  run  to  the  first  quarter  mark,  we  still  have  duty- 
love,  but  beyond  it  have  attained  a  love  of  appreciation. 
We  learn  better  to  appreciate  divine  Love — to  see  that 
God's  Love  was  in  no  sense  of  the  word  selfish,  but  the 
outworking  of  his  grand,  noble  character.  We  come  to 
appreciate  "something  of  divine  justice,  divine  wisdom, 
divine  power,  divine  love ;  and  as  we  behold  these  quali- 
ties of  our  Creator  we  come  to  love  them,  and  thence- 
forth we  practice  righteousness,  not  merely  because  it  is 
our  duty,  but  because  we  love  righteousness. 

Pressing  along  the  race-course  still  further,  we  attain 
to  the  second  quarter-mark,  and  find  that  by  this  time 
we  have  not  only  learned  to  love  righteousness,  but  pro- 
portionately are  learning  to  hate  sin :  and  we  find  in  our 
hearts  a  growing  sympathy  with  the  divine  program  of 
rolling  back  the  great  wave  of  sin  which  has  submerged 
the  world  and  brought  with  it  its  wages  of  death.  This 
second  quarter-mark  begets  in  us  an  energy,  a  "quick- 
ening," an  activity  for  righteousness  and  against  sin. 

Our  Love  is  growing,  and  we  press  along  for  the  third 
quarter-mar^.  By  the  time  we  reach  it,  our  duty-love, 
plus  love  for  the  principles  of  righteousness,  has  extended, 
not  only  to  the  divine  character,  and  included  dislike  for 
every  wicked  thing  doing  injury  to  mankind,  and  con- 
travening the  divine  character  and  plan,  but  at  this  mark 
we  have  attained  a  position  of  broader  sympathy  for 


Its  Law. 


371 


others; — we  begin  to  share  God's  sentiment,  not  only  of 
opposition  to  sin,  but  also  of  love  for,  and  sympathy 
with,  all  who  are  seeking  the  way  of  righteousness  and 
holiness.  By  this  time  we  are  able  to  recognize  the 
brethren  in  a  somewhat  different  light  than  ever  before. 
We  can  now  see  them  as  New  Creatures,  and  differen- 
tiate between  them  and  their  mortal  bodies,  whose  imper- 
fections are  obvious  to  us.  We  learn  to  love  the  brethren 
as  New  Creatures,  and  to  sympathize  with  them  in  the 
various  weaknesses,  misjudgments,  etc.,  of  their  flesh. 
So  keen  becomes  our  Love  for  them  that  we  have  pleasure 
in  laying  down  our  lives  on  their  behalf — daily,  hotirly, 
sacrificing  our  own  eartniy  interests  or  pleastires  or  con- 
veniences, giving  of  our  time,  our  influence,  or  what-not, 
to  assist  or  serve  them. 

But  still  we  press  along  the  line  and  toward  the 
' '  mark , ' '  for  there  is  still  a  higher  Love  than  this  which  we 
must  attain, — the  fourth  and  last  quarter-mark — "the 
mark  of  the  prize."  What  Love  is  this?  How  can  it  be 
greater  than  self-sacrificing  love  for  the  brethren,  in  full 
devotion  to  God  and  to  the  principles  of  righteousness 
and  Love  ?  We  answer  that  still  greater  Love  is  the  kind 
which  the  Lord  has  stipulated,  when  he  says  that  we 
must  learn  to  love  even  our  enemies  also.  It  was  while 
we  were  enemies,  aliens,  strangers  from  God  through 
wicked  works,  that  "God  so  loved  the  world";  it  was 
while  we  were  yet  sinners  that  he  gave  his  Only  Begotten 
Son  on  our  behalf.  This  is  the  standard  of  perfect  love, 
and  we  must  not  stop  short  of  it.  Whoever  would  be 
accepted  of  the  Lord  as  a  member  of  the  New  Creation 
in  glory  must  attain  to  this  love  of  enemies. 

Not  that  he  is  to  love  his  enemies  as  he  loves  the  breth- 
ren, for  this  is  not  the  pattern  set  us — God  does  not  love 
his  enemies  as  he  loves  his  sons,  his  friends;  and  Jesus 
did  not  love  his  enemies  as  he  loved  his  disciples.  But 
God  loved  his  enemies  so  as  to  be  ready  and  willing  to  do 
for  them  whatever  could  be  justly  done ;  and  Jesus  loved 
his  enemies  so  that  he  was  heartily  willing  to  do  good  to 
them — he  bears  no  enmity  or  grudge  toward  them  in 
return  for  their  hatred,  but  is  ready  to  pour  out  upon 


372 


Th«  New  Creation. 


them  in  due  time  his  Millennial  blessings,  that  they 
may  all  come  to  the  knowledge  of  the  truth,  and  that  even 
those  who  pierced  him  may  look  upon  him  and  weep 
when  God  shall  pour  upon  them  the  spirit  of  prayer  and 
supplication,  in  due  time.  (Zech.  12:  10.)  We  must 
have  the  love  for  enemies  which  our  Lord  describes,  say- 
ing, "Love  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for  them  which 
despitefully  use  you  and  persecute  you."  (Matt.  5 :  44.) 
We  must  let  no  bitterness,  animosity  or  rancor  of  any 
kind  dwell  in  our  hearts.  They  must  be  so  full  of  Love 
that  not  even  an  enemy  could  stir  up  in  our  he:*rts  an  evil 
or  malicious  sentiment. 

Oh,  what  long-suffering  and  brotherly  kindness  is 
implied  in  such  an  attainment  of  character  as  would  find 
nothing,  even  in  an  enemy,  to  stir  it  to  malice,  hatred  or 
strife !  And  this  is  the  "mark  "  for  which  we  are  to  run, 
as  New  Creatures.  VVe  have  professed  appreciation  of 
this  spirit  of  Love ;  we  have  professed  devotion  to  it ;  we 
have  consecrated  our  lives  in  accord  with  its  principles; 
and  now  we  are  being  tested  to  see  to  what  extent  our 
professions  were  truthful.  The  Lord  very  graciously 
gives  us  time  to  run  this  race,  to  develop  this  character. 
"He  knoweth  our  frame,  he  remembereth  that  we  are 
dust."  Nevertheless,  it  is  essential  to  us  that  we  con- 
form to  these  arrangements  if  we  would  be  joint-heirs 
with  God's  dear  Son,  as  members  of  the  New  Creation. 

Our  Lord  Jesus,  the  Captain  of  our  salvation,  did  not 
need  to  run  this  race;  did  not  need  to  develop  these 
various  feattires  of  love ;  for  being  perfect  he  had  these 
in  perfection  at  the  beginning  of  his  career.  His  testing 
was  whether  or  not  he  would  stand  firmly  by  these  prin- 
ciples, characteristics,  would  continue  to  love  God  and 
righteousness  supremely,  and  continue  to  love  the  breth- 
ren so  as  to  lay  down  his  life  for  them,  and  continue  to 
love  his  enemies  so  as  to  delight  to  do  them  good; 
whether  he  would  stand  firm  at  the  standard  of  perfect 
love.  We  know  how  he  demonstrated  his  loyalty  to 
Love  in  all  its  degrees,  in  that  he  laid  down  his  life,  not 
only  for  his  friends,  but  also  for  his  enemies,  who  cruci- 


Tis  Law. 


373 


fied  him.  This  experience  also  must  be  ours.  We 
must  attain  to  the  standard  of  perfect  Love  in  oxir  hearts 
even  though  in  otir  flesh  we  may  not  always  be  able  fully 
to  express  the  sentiments  of  our  hearts. 

Some  may  run  the  race  very  quickly; — passing  one 
after  another  these  quarter-mUe  marks,  they  may 
speedily  reach  the  position  of  perfect  Love.  Others, 
imbued  with  less  zeal,  or  looking  less  intently  to  the 
Author  of  our  faith,  make  slower  progress  in  the  race, 
and  for  years  content  themselves  with  duty-love,or  per- 
haps go  a  little  further  to  love  of  the  divine  character 
and  the  principles  of  righteousness.  Remarkably  few 
have  gone  beyond  this  to  attain  further  the  love  of  the 
brethren,  which  would  make  them  rejoice  in  self-denials, 
if  thereby  they  might  serve  the  household  of  faith;  and 
still  fewer  have  gone  to  the  point  of  perfect  Love, — love 
for  their  enemies,  which  woxild  not  only  refrain  from 
injuring  them,  by  word  or  deed,  but  additionally  would 
delight  in  their  blessing.  If  the  Lord  has  been  very 
patient  with  us,  giving  us  abundant  opportunity  to 
reach  the  "mark,"  we  should  rejoice  in  his  compassion, 
and  should  be  the  more  energetic  now  to  attain  to  the 
"mark  of  the  prize,"  remembering  that  the  time  is 
short,  and  that  nothing  less  than  this  character  Of  perfect 
Love  will  be  accepted  of  the  Father  in  the  New  Creation. 

As  otu-  Lord  was  tested  at  the  "mark  "  of  perfect  Love, 
so  ail  of  us  are  to  be  tested  after  we  reach  it.  We  are  not, 
therefore,  to  expect  to  reach  that  "mark"  merely  with 
the  last  gasp  of  life;  but  as  quickly  as  possible.  The 
measure  of  our  zeal  and  love  will  be  indicated  to  God  and 
to  the  brethren  by  the  speed  with  which  we  attain  to 
this  "mark." 

The  Apostle's  words,  "Having  done  all,  stand"  (Eph. 
6:  13),  imply  that  after  we  have  reached  the  "mark"  of 
perfect  Love  there  will  still  be  plenty  of  trials  for  us — • 
trials  of  faith,  trials  of  patience,  trials  of  all  the  various 
elements  of  Love.  The  world  is  not  a  friend  to  grace,  to 
help  us  onward  in  the  right  direction;  Satan  is  still  ovu" 
Adversary,  and  will  be  able  to  stir  up  plenty  of  opposi- 
tion,— to  force  us  back  from  the  position  attained.  This 


374 


The  New  Creation. 


is  ottr  testing.  We  must  hold  fast  to  all  to  which  we 
attain;  we  must  "press  down  upon  the  mark"  until  it 
shall  cost  us  our  earthly  life — laying  down  our  lives  in 
God's  service  for  the  brethren,  and  in  doing  good  unto 
all  men  as  we  have  opportimity .  ' '  Faithful  is  he  who 
called  us,"  who  promises  us  succor  and  every  needed 
assistance  in  this  way.  His  grace  is  sufficient  foi-  us. — 
I  Thess.  5:  24;  2  Cor.  12:  9. 

This  Law  of  Love,  we  have  already  seen,  is  the  law 
of  the  angelic  sons  of  God  also — their  obedience  to  the 
divine  will  and  their  harmony  with  each  other  being  all 
based  upon  it.  And  although  during  the  Millennial  age 
laws  and  ordinances,  regulations  and  exactions,  will  be 
laid  upon  the  world  of  mankind  to  bring  them  forward 
under  the  blessed  arrangements  of  the  Millennial  King- 
dom, nevertheless  those  who,  at  the  close  of  the  Millen- 
nial age,  shall  be  accounted  worthy  of  life  everlasting,  we 
may  be  stire  will  have  reached  beyond  mere  obedience 
to  laws  and  requirements, — will  have  written  in  their 
hearts  the  original  Law  of  God,  obedience,  and  the  Law 
of  Love,  which  is  a  part  of  the  divine  character.  These 
restitution  sons  of  God,  on  the  human  plane,  then 
accepted  of  him,  will  also  all  have  this  spirit  of  Love, 
without  which  it  would  be  impossible  for  them  to  be 
pleasing  to  God;  for  he  seeketh  such  to  worship  him  as 
worship  him  in  spirit  and  in  truth.  Thus  we  see  that 
while  heaven  as  well  as  earth  must  have  a  law,  and  must 
require  obedience  to  it,  yet  the  divine  standard  of  obe- 
dience is  so  far  superior  to  our  earthly  and  imperfect 
ideas  and  standards  that  the  one  word,  Love,  expresses 
the  entire  Law  of  God  to  which  all  of  his  sons  on  every 
plane  of  life  will  be  subject.  How  wonderful  and  how 
glorious  is  the  character  and  plan  of  our  God!  Love  is 
the  fulfilling  of  his  Law,  and  we  can  conceive  of  no  higher 
Law  than  this. 

We  have  dealt  with  the  subject  thus  far  in  the  abstract. 
We  want  now  to  notice  that  the  New  Creation,  while 
still  tabernacling  in  the  flesh,  and  subject  more  or  less  to 
its  weaknesses,  oppositions,  etc.,  are  to  regulate  them- 
selves, their  conduct  toward  each  other  and  toward  the 


Its  Law. 


37S 


world,  by  this  Law  of  Love,  the  New  Commandment, 
which  the  Lord  gave  to  all  those  who  become  his  fol- 
lowers.   This  has  well  been  termed 

THE  GOLDEN  RULE. 

Gold,  as  we  have  already  seen,  is  a  symbol  of  that 
which  is  divine ;  hence,  the  Golden  Rule  is  the  divine  rule, 
and,  as  we  have  just  seen,  the  divine  rule  or  law  is  Love. 
The  nearest  approach  to  this  Law  of  Love  that  the  nat- 
ural man  can  really  appreciate — the  very  highest 
standard  known  to  the  natural  man,  is  "Thou  shalt  not 
do  unto  thy  neighbor  that  which  thou  wouldst  not  have 
thy  neighbor  do  unto  thee."  This  is  negative  good- 
ness, at  very  most;  but  the  Golden  Rtde  of  Love,  which  ' 
the  Lord  gives  to  the  New  Creation  now,  and  which  no 
others  than  the  New  Creation  can  at  present  appreciate, 
or  even  understand,  is  of  a  positive  kind: — "Do  unto 
others  as  ye  would  that  they  should  do  tmto  you."  This 
is  positive  goodness,  living,  active  Love.  If  members  of 
the  New  Creation  fail  at  times  to  comply  with  every 
feature  of  this  Golden  Rule,  the  Law  of  their  being,  it 
must  be  to  their  serious  regret  and  chagrin  unless  they 
are  merely  "babes"  in  the  new  way.  And  if  any  viola- 
tion of  this  rule  brings  pain  and  regret,  it  is  a  sure  sign 
that  the  violation  was  not  wilful,  not  of  the  heart,  not 
the  New  Creature's  violation  of  principle,  but,  at  most,  a 
violation  connived  at  or  stumbled  into  by  the  flesh,  con- 
trary to  the  desires  of  the  spirit  or  intention.  However, 
in  proportion  as  the  new  mind  is  alive  toward  God,  and 
zealous  to  do  his  will,  in  that  same  proportion  it  will  be 
quick,  alert  and  energetic  in  guarding  the  "earthen  ves- 
sel "  in  which  it  resides.  It  will  put  on  the  armor  of  God, 
that  it  may  be  able  to  fight  a  good  warfare  against  the 
weaknesses  of  the  flesh.  It  will  insist  that  if  an  error 
has  been  committed,  either  in  word  or  deed,  a  restitution, 
with  good  interest,  shall,  if  possible,  be  quickly  rendered; 
that  thus  the  "earthen  vessel,"  finding  itself  opposed 
and  put  to  shame,  may  become  less  active  in  its  opposi- 
tion to  the  new  mind. 


376 


The  New  Creation. 


This  law  of  the  New  Creature  affects  his  relationship  to 
God.  He  recognizes  the  meaning  of  the  expression, 
"Love  the  Lord  with  all  thy  heart,  with  all  thy  mind, 
with  all  thy  being,  with  all  thy  strength."  He  finds  no 
room  for  self  here,  except  as  self  shall  be  fully  in  accord 
with  God.  This  affects  his  relationship  with  the  breth- 
ren, for  how  could  he  love  God,  whom  he  has  not  seen 
(except  with  the  eye  of  faith),  if  he  does  not  love  the 
brethren  who  have  God's  Spirit,  and  whom  he  has  seen 
with  the  natural  sight?  (i  John  4:  20,  21.)  As  he 
learns  to  consider  carefully  in  his  dealings  with  them,  to 
do  for  them  and  toward  them  as  he  would  that  they 
should  do  for  him  and  toward  him,  he  finds  that  it  effects 
a  great  transformation  in  life ;  that  this  is  not  at  all  the 
rvile  or  law  under  which  he  himself  and  others  have  been 
accustomed  to  live,  to  think,  to  act,  to  speak. 

He  finds  that  as  he  would  like  brethren  to  act  kindly 
toward  him,  and  speak  gently  to  him,  so  he  shotild  speak 
and  act  kindly  and  gently  to  them.  As  he  would  like  to 
have  them  be  patient  with  his  imperfections  and  weak- 
nesses, and  to  draw  the  mantle  of  charity  over '  these 
human  defects,  so  he  should  do  toward  them.  He 
finds  that  as  he  would  not  like  to  have  the  brethren 
speak  evil  of  him,  even  if  the  evil  were  true,  so  he 
should  be  kindly  affectioned  toward  them,  and  "speak 
evil  of  no  man,"  but  "do  good  unto  all  men,"  especially 
to  the  household  of  faith.  As  he  would  not  like  to 
have  others  expect  of  him  more  than  he  could  reason- 
ably do,  so  he  would  not  expect  of  others  more  than 
they  could  reasonably  do.  The  same  principle  would 
operate  also  in  respect  to  the  world  and  its  affairs. 
The  whole  course  of  life  is  thus  gradually  changed ;  and, 
as  the  Apostle  suggests,  this  change  comes  in  proportion 
as  we  "  behold  the  glory  of  the  Lord" — in  proportion  as 
we  come  to  appreciate  and  learn  to  copy  the  grandetir 
of  the  divine  character  ruled  by  this  Golden  Rvde  of 
Love. — 2  Cor.  3:  18. 

As  our  new  minds,  new  wills,  begotten  of  the  holy 
Spirit, develop,  they  are  gradually  "changed  from  glory 
to  glory"  of  heart  quality;  and  thus  changed  in  our 


Its  Law. 


377 


hearts,  otir  minds,  our  wills,  our  intemtions  (and  so  far  as 
possible  also  outwardly),  we  become  fit  or  "meet," 
according  to  the  divine  promise,  for  the  great  and  final 
resurrection  change,  when  that  which  is  sown  in  weak- 
ness and  corruption  shall  be  raised  in  power  and  glory, 
a  spiritual  New  Creation, — the  Christ  of  God.  Various 
good  and  helpful  advices,  admonitions  and  suggestions 
are  given  us  by  the  apostles  and  repeated  and  indorsed 
by  various  of  the  brethren,  as  profitable  for  reproof,  for 
correction,  etc. ;  yet,  after  all,  the  Law,  the  whole  Law, 
under  which  the  New  Creation  is  placed  by  her  Head,  is 
this  Law  of  Love,  this  Golden  Rule.  Rightly  appreciated, 
it  would  mean  that  many  things  now  done  by  the  New 
Creation  would  be  done  no  longer ;  and  many  things  now 
neglected  by  them  would  be  performed  with  zeal  and 
assiduity. 

THE  PERFECT  LAW  OF  LIBERTT. 

If  any  were  at  first  disposed  to  think  of  the  New  Crea- 
tion as  being  left  of  the  Lord  too  free,  without  proper 
restraints  and  rules,  they  tindoubtedly  experienced  a 
change  of  mind  as  they  came  to  see  the  lengths  and 
breadths  and  general  comprehensiveness  of  this  Law  of 
God,  briefly  summed  up  in  this  one  word.  Love.  "A 
law  of  liberty,"  the  Apostle  calls  it  (Jas.  i :  25) ;  but  God 
makes  this  law  of  liberty  applicable  only  to  the  New 
Creation,  begotten  of  his  Spirit.  It  could  be  applicable 
to  no  others.  Others  are  still  under  either  the  Mosaic 
Law,  as  servants  not  fit  for  "the  liberty  wherewith  Christ 
makes  free"  the  sons,  or  else  they  are  under  the  con- 
demnation of  the  original  law — the  condemnation  of 
death,  and  as  condemned  sinners  are  still  treated  as 
strangers,  aliens,  and  foreigners,  who  are  without  God 
and  who  have  no  hop«  in  the  world ; — they  do  not  even 
know  of  the  grace  of  God  which  bringeth  salvation  event- 
ually to  the  world  in  general,  but  which  at  present  has 
been  manifested  only  to  a  comparative  few,  the  great 
mass  being  hindered  by  the  Adversary  from  hearing  the 
message  of  divine  love  and  redemption.  He  blinds  the 
minds  and  stops  the  ears  of  the  majority  of  mankind  with 
doctrines  of  devils,  etc. — 2  Cor.  4:4;  i  Tim.  4:  i. 


378 


The  New  Creation. 


Liberty  is  not  for  the  evilly  disposed,  as  society  wit- 
nesses when  it  imprisons  them ;  and  so  the  perfect  Law 
of  Liberty  is  not  appropriate  to  the  evilly  disposed,  but 
to  the  well  disposed — to  the  perfect.  The  world  will  not 
be  left  to  a  Law  of  Love  during  the  Millennium,  but  will  be 
ruled  with  Justice  and  Mercy  under  a  law  of  obedience 
to  the  Kingdom,  Not  until  the  close  of  the  Kingdom 
(when  the  wilful  evil-doers  shall  have  been  cut  off  in  the 
Second  Death)  will  the  race — proved  perfect  and  fully 
in  accord  with  the  divine  standard — be  put  under  the 
Law  of  Liberty — Love,  and  its  Golden  Rule.  So  long  as 
they  are  minors  they  will  be  treated  much  as  servants. 
(Heb.  13:  17.)  The  New  Creation,  now  xmder  the  Law 
of  Liberty,  is  so  dealt  with  because  to  them  "old  things 
have  passed  away,  all  things  have  become  new"; — they 
now  hate  sin  and  love  righteousness  and  use  their  liberty, 
not  as  an  opportunity  to  gratify  the  flesh,  but  to  mortify 
it — not  to  revel  in  sin,  but  to  sacrifice  earthly  interests 
in  cooperation  with  the  Lord  in  putting  away  sin  and 
ridding  the  world  of  it  and  its  wages  of  death.  Those 
begotten  again  to  this  new  spirit  or  disposition — the 
Spirit  of  God — and  who  have  become  pupils  in  the  school 
of  Christ  to  learn  of  him  and  walk  in  his  steps, — these, 
and  these  alone,  can  be  safely  put  under  the  Law  of 
Liberty.  And  if  they  lose  the  spirit  of  their  adoption,  they 
cease  to  be  sons,  cease  to  be  under  this  Law  of  Liberty. 

Those  who  now  learn  to  use  the  liberty  wherewith 
Christ  makes  free, — those  who  by  consecration  come 
under  this  perfect  Law  of  Love,  and  who,  under  it,  lay 
down  their  lives  for  the  brethren  and  for  the  truth's  sake, 
and  for  righteousness'  sake — these  faithful  ones  will  be 
counted  worthy  to  be  the  Lord's  agents  and  joint-heirs 
with  his  Beloved  Son  in  the  great  work  of  blessing  the 
world.  And  how  necessary  this  qualification  for  their 
work, — how  necessary  it  evidently  is  that  those  who 
would  be  the  teachers  and  helpers  and  judges  and  rulers 
of  the  world, — thus  blessing  all  the  families  of  the  earth 
during  the  Millennial  age, — should  develop  to  the  full 
and  be  tested  in  this  qualification  of  Love,  in  order  to  be 
merciful  and  faithful  Royal  Priests! 


STUDY  VIII. 

THE  REST,  OR  SABBATH  OP  THE  NEW 
CREATION. 


tlBAHOB  OP  Divine  Dealing  Dates  from  the  Cross. — The  Apostles 
Freacbino  in  Synagogues  on  Sabbath  Day  no  Indorsement  of 
Jewish  Sabbath  or  system  as  Binding  on  the  New  Creation. 
—The  Building  in  which  One  Preaches  the  Gospel  does  not 
Affect  His  Message.— Neither  doss  the  Day. — Origin  of  First 
Day  of  the  Week  as  Christian  Sabbath. — Its  Observance 
Began  Long  Before  the  Time  of  Constantine. — Nearly  All  the 
Manifestations  of  the  Risen  Lord  were  Made  on  the  First 
Day. — The  General  Observance  of  the  First  Day  as  a  Sabbath 
A  Matter  for  Gratitude. — It  is  not,  However,  of  Divtns 
Appointment. — France  and  the  Number  Seven. — Israel's  Sab- 
bath Typical.— When  the  Sabbath  of  thb  New  Creation  Bboan, 
AND  How  it  Continues. 


UR  studies  in  the  preceding  chapter  proved  to  us 


conclusively  that  there  is  no  law  to  them  that  are 


in  Christ  Jesus  outside  the  all-comprehensive  Law 
ef  Love.  We  saw  clearly  and  distinctly  that  the  New 
Creat'on,  Spiritual  Israel,  is  in  no  sense  of  the  word  un- 
der the  Law  Covenant,  "added  because  of  transgression" 
four  hundred  and  thirty  years  after  the  Covenant  under 
which  the  New  Creation  is  accepted  in  the  Beloved.  True, 
our  Lord  Jesus  in  the  days  of  his  flesh  kept  the  seventh 
day  of  the  week  strictly  in  accordance  with  the  Mosaic 
Law,  though  not  in  accordance  with  some  of  the  per- 
verted conceptions  of  the  Scribes  and  Pharisees.  This 
was  because,  according  to  the  flesh,  he  was  a  Jew,  bom 
under  the  Mosaic  Law,  and,  therefore,  subject  to  its  every 
requirement,  which  he  fulfilled,  as  the  Apostle  declares, 
"nailing  it  to  his  cross"; — thus  making  a  full  end  of  it 
as  respected  himself  and  as  respected  all  Jews  coming 
unto  the  Father  through  him.  All  Jews  who  have  not 
accepted  Christ  are  still  bound  by  every  provision  and 
regulation  of  their  Law  Covenant,  and,  as  the  Apostle 
explains,  they  can  get  freed  from  it  only  by  accepting 


(379) 


38o 


The  New  Creation. 


Christ  as  the  end  of  the  Law, — by  believing. — Rom. 
lo:  4. 

As  respects  the  Gentiles,  we  have  already  seen  that 
they  were  never  ixnder  the  Mosaic  Law,  and,  hence, 
could  not  be  made  free  from  it;  and  we  have  already 
seen  that  our  Lord  Jestis, — the  New  Creature,  begot- 
ten at  his  baptism,  and  bom  of  the  Spirit  in  his  resxirrec- 
tion, — was  the  antitypical  Seed  of  Abraham,  and  heir  of 
all  the  promises  made  to  him ;  and  that  both  Jews  and 
Gentiles  coming  unto  him  by  faith,  and  unto  the  Father 
through  him,  when  begotten  of  the  holy  Spirit,  are  like- 
wise counted  as  of  the  New  Creation,  and  joint-heirs  with 
Jesus  in  the  Abrahamic  Covenant,  no  member  of  which  is 
under  the  added  Mosaic,  or  Law  Covenant.  Hence, 
although  the  man  Christ  Jesus  was  under  the  Law,  and 
under  obligations  to  keep  the  seventh  day  as  a  part  of  the 
Law,  such  obligations  to  the  Law  ceased  as  respected  his 
followers,  as  well  as  himself,  as  soon  as  he  had  died, 
making  an  end  of  the  Law  righteously,  justly,  to  all 
Jews  who  accepted  him,  and  who  through  him  became 
with  him  dead  to  the  Law  Covenant,  and  alive  to  the 
Abrahamic  Covenant. 

It  is  not  astonishing,  however,  that  we  find  that  even 
the  apostles  required  some  little  time  to  grasp  thoroughly 
the  meaning  of  the  change  from  the  dispensation  of 
the  Law  to  the  dispensation  of  Grace — the  Gospel  age. 
Likewise,  we  see  that  it  required  a  number  of  years  for 
them  to  realize  fully  that  in  the  death  of  Christ  the 
middle  wall  of  partition  was  broken  down  as  between 
Jews  and  Gentiles,  and  that  henceforth  Gentiles  were  not 
to  be  counted  unclean,  any  more  than  Jews; — because 
Jesus  Christ,  by  the  grace  of  God,  had  tasted  death  for 
every  man,  and  thenceforth  whosoever  would  approach 
the  Father,  Jew  or  Gentile,  might  be  accepted  through 
him — accepted  in  the  Beloved.  Even  years  after  the 
conference  of  the  ap>ostles,  in  which  Peter  and  Paul  testi- 
fied of  the  grace  of  God  bestowed  upon  the  Gentiles,  and 
gifts  of  the  holy  Spirit, miraculous  tongues,  etc.,  similar 
to  those  which  witnessed  the  begetting  of  the  Spirit  upon 
the  Jews,  at  Pentecost,  we  find  Peter  still  hesitating,  and 


Its  Rest,  or  Sabbath. 


381 


jrielding  to  the  prejudices  of  the  Jewish  believers,  to  the 
extent  that  he  withdrew  from  Gentile  converts,  still 
•treating  them  as  unclean.  He  thus  brought  upon  him- 
self a  rebuke  from  the  Apostle  Paul,  who  evidently 
grasped  the  whole  situation  of  the  new  dispensation  with 
a  much  clearer  vision  than  the  other  apostles.  If  an 
apostle  thus  needed  a  rebuke  to  help  him  over  his  racial 
prejudices,  we  may  readily  assume  that  the  masses  of  be- 
lievers (nearly  all  Jews)  were  for  several  years  consid- 
erably confused  respecting  the  completeness  of  the 
change  of  divine  dealings  which  dated  from  the  cross. 

The  custom  of  the  Jews,  not  only  in  Palestine,  but  scat- 
tered throughout  the  world,  included  a  Sabbath  observ- 
ance which,  although  not  originally  appointed  to  be 
anything  else  than  a  day  of  rest,  or  cessation  from  toil, 
very  properly  came  to  be  used  as  a  day  for  the  reading  of 
the  Law  and  the  prophets  and  for  exhortation  in  the 
synagogues.  It  was  a  day  in  which  business  was  sus- 
pended throughout  Palestine;  and,  hence,  Jewish  con- 
verts coming  into  Christianity  would  very  naturally 
gather  themselves  on  the  Sabbath  for  the  study  of  the 
Law  and  the  prophets,  from  the  new  standpoint  of  their 
fulfilment  begtm  in  Christ,  and  for  exhorting  one  an- 
other to  steadfastness,  so  much  the  more  as  they  saw  the 
day  drawing  on — the  great  day  of  the  Lord,  the  Millen- 
nial day,  "the  times  of  restitution,  spoken  by  the  mouth  of 
all  the  holy  prophets  since  the  world  began."  The  apos- 
tles and  evangelists  who  traveled  outside  of  Palestine 
fovmd  the  most  hearing  ears  for  the  Gospel  amongst  the 
Jews  who  were  already  looking  for  the  Messiah ;  and  they 
f oimd  their  best  opportunity  for  reaching  these  at  their 
usual  seventh-day  gatherings.  Nor  was  there  anything 
in  the  divine  revelation  to  hinder  them  from  preaching 
the  Gospel  message  on  the  seventh  day  any  more  than  on 
the  first  day,  or  on  any  other  day  of  the  week.  We  may 
be  sure,  indeed,  that  these  early  evangelists  preached 
the  Word  incessantly,  wherever  they  went  and  on  all 
occasions,  to  whomsoever  had  an  ear  to  hear. 

The  Apostle  who  declared  that  Christ  made  an  end  of 
the  Law  Covenant,  nailing  it  to  his  cross,  said  not  one 


382 


The  New  Creation. 


word  to  the  early  Church,  so  far  as  the  record  snows, 
respecting  any  law  or  obligation  to  observe  specially  the 
seventh  day  of  the  week — or  any  other  day  of  the  week. 
On  the  contrary,  they  followed  strictly  the  thought  that 
the  Church  is  a  New  Creation,  under  the  original 
Covenant;  and  that  as  such  a  house  of  sons  the  New 
Creation  is  not  under  the  Law  but  tinder  Grace. 
These  inspired  teachers  distinctly  pointed  out  in  so 
many  words  the  liberty  of  the  New  Creature;  say- 
ing, "Let  no  man,  therefore,  judge  you  in  meat  or 
in  drink,  or  in  respect  of  an  holy  day,  or  of  the  new 
moon,  or  of  the  Sabbath,  which  are  a  shadow  of  things 
to  come,  but  the  body  [substance]  is  of  Christ." — 
Col.  2:  16,  17. 

They  would  have  the  Church  understand  that  all  the 
various  ordinances  respecting  feasts  and  fasts  and  times 
and  seasons  and  days  were  a  part  of  the  general  typical 
system  which  God  instituted  with  typical  Israel,  which 
were  only  shadows  of  better  things  coming  after, — appli- 
cable to  spiritual  Israel.  To  the  Jews  these  things  were 
realities,  fixed  upon  them  and  bound  to  them  by  divine 
decrees ;  to  the  New  Creation  they  are  shadows  merely 
—lessons  pointing  us  to  the  grand  fulfilment,  and  nothing 
more.  The  fact  that  the  apostles  were  willing  to  use  the 
Sabbath  day  and  the  Jewish  synagogues  in  connection 
with  the  promulgation  of  the  Gospel  of  Christ,  was  in  no 
sense  an  indorsement  of  the  JeM^ish  system  and  the 
Jewish  Law  as  a  rule  or  bondage  upon  the  New  Creation. 
We  to-day,  if  granted  the  opportunity,  would  preach 
Christ  in  the  Jewish  synagogues  not  only  on  the  first  day 
of  the  week,  but  would  gladly  preach  on  the  Jewish 
Sabbath,  the  seventh.  Yea,  we  would  be  quite  willing 
to  preach  Christ  in  a  heathen  temple  and  on  a  heathen 
holy  day,  but  would  not  consider  that  in  so  doing  we 
were  indorsing  either  the  heathen  doctrines  or  the 
heathen  holy  day. 

As  respects  the  first  day  of  the  week,  generally  ob- 
served amongst  Christians  as  a  Sabbath  or  rest  day,  it  is 
quite  an  error  to  claim  that  this  day  was  sanctioned  and 
made  a  Christian  Sabbath  by  decrees  of  the  Roman 


Its  Rest,  or  Sabbath. 


383 


Catholic  Chtirch.  It  is  true,  indeed,  that  in  Constan- 
tine's  time,  more  than  two  centuries  after  the  apostles 
fell  asleep,  formalism  had  crept  into  the  Church  to  a 
wonderfxd  degree;  that  false  teachers  had  gradually 
sought  to  bring  the  followers  of  the  Lord  into  bondage 
to  clericism;  and  that  priestcraft  and  superstition  were 
beginning  to  exercise  a  considerable  influence.  It  is  true 
that  at  this  time  a  rule  was  promulgated  amongst  nomi- 
nal Christians  to  the  effect  that  they  should  observe  the 
first  day  of  the  week  for  religious  work,  etc.,  and  pro- 
hibiting manual  labor,  except  in  coimtry  districts,  where 
the  gathering  of  the  crops  might  be  considered  a  work  of 
necessity.  It  is  true  that  this  small  beginning  of  bond- 
age and  intimation  that  the  first  day  of  the  week  had, 
with  the  Christians,  superseded  the  seventh  day  of  the 
week  of  the  Jews,  gradually  led  more  and  more  to  the 
thought  that  every  command  of  God  to  the  Jews  re- 
specting the  seventh  day  applied  to  the  followers  of 
Christ  respecting  the  first  day  of  the  week. 

But  a  proper  observance  of  the  first  day  of  the  week 
had  its  beginning  long  before  Constantine's  time — not  as 
a  bondage,  but  as  a  liberty,  a  privilege.  The  one  fact 
that  our  Lord  arose  from  the  dead  on  the  first  day  of  the 
week  would  alone  have  made  it  a  day  to  be  celebrated 
amongst  his  followers  as  marking  the  revival  of  their 
hopes ;  but  to  this  was  added  the  fact  that  on  the  day  of 
his  restorrection  he  met  with  and  expounded  the  Scrip- 
tures to  his  faithful,  some  of  whom  recalled  the  blessing 
afterward,  saying:  "Did  not  our  hearts  bum  within  us 
while  he  talked  with  us  by  the  way  and  opened  imto  us 
the  Scripttires?"  (Litke  24:32.)  It  was  all  on  the 
same  first  day  of  the  week  in  which  the  two  disciples  met 
with  him  on  their  way  to  Emmaus  that  he  was  seen 
near  the  sepulchre  by  the  two  Marys,  appeared  to  Mary 
Magdalene  as  the  gardener,  and  made  himself  known  at 
the  general  gathering  of  the  apostles,  etc.  They  waited 
an  entire  week  for  ftirther  manifestations  from  the  risen 
Master,  but  none  came  tmtU  the  following  first  day  of 
the  week,  when  again  he  appeared  to  the  eleven.  And 
thus,  so  far  as  we  are  aware,  nearly  all  of  our  Lord's 


384 


The  New  Creation. 


appearances  to  the  brethren  were  on  the  first  day  of  the 
week.  It  is  not  surprising,  therefore,  that  without  any 
command  from  the  Lord  or  from  any  of  the  apostles,  the 
early  Church  fell  into  the  custom  of  meeting  together  on 
the  first  day  of  the  week,  as  a  commemoration  of  the 
joys  begotten  in  them  by  our  Lord's  resurrection,  and  as 
a  reminder,  also,  of  how  their  hearts  burned  within  them 
as  he  on  that  day  of  the  week  had  opened  unto  them  the 
Scriptures. 

They  even  continued  to  commemorate  the  "breaking 
of  the  bread  "  together  on  this  day, — not  as  the  Passover 
Supper,  or  Lord's  Supper,  but  as  a  reminder  of  how 
they  were  blessed  at  Emmaus,  when  he  broke  the  bread 
to  them  and  their  eyes  were  opened  and  they  knew  him ; 
and  of  how  again  they  were  blessed  as  he  broke  bread 
with  them  in  the  upper  room,  and  gave  them  satisfactory 
proofs  that  he  was  indeed  their  risen  Lord,  though 
changed.  (Luke  24:  30,  35,  41-43.)  This  breaking  of 
bread,  we  read,  was  done  with  gladness  and  with  joy ; — 
not  as  a  remembrancer  of  his  death,  but  of  his  resurrec- 
tion. It  represented,  not  his  broken  body  and  shed 
blood,  but  the  refreshing  truth  which  he  broke  to  them, 
and  by  which  their  hearts  were  fed  on  the  joyful  hopes 
of  the  future,  guaranteed  to  them  by  his  resurrection 
from  the  dead.  (The  "cup"  is  never  mentioned  in  con- 
nection with  these  references  to  the  "breaking  of  bread.") 
These  gatherings  of  the  first  day  of  the  week  were  occa- 
sions of  joy ; — rejoicing  that  the  new  order  of  things  had 
been  introduced  by  the  resurrection  of  Jesus  from  the 
dead. 

As  gradually  the  Chxu-ch  became  free  from  close  asso- 
ciation with  Judaism,  and  particularly  after  the  de- 
struction of  Jerusalem  and  the  general  disruption  of  ^e 
Jewish  system,  the  influence  of  the  seventh-day  Sabbath 
waned,  and  more  or  less  became  attached  to  the  first  day 
of  the  week  and  the  spiritual  rest  and  refreshment  of  the 
New  Creation,  dating  from  our  Lord's  resurrection  in 
glory,  honor  and  immortality. 

As  for  the  heathen  world  in  general,  God  has  given 
them  no  special  laws  or  commands;  they  have  merely 


Us  Resty  or  Sabbatk. 


385 


V7hat  remains  of  the  original  law  written  in  their  nature 
and  greatly  blurred,  almost  obliterated  by  sin  and 
death.  To  this  has  been  added  only  one  other  com- 
mand— Repent!  because  a  new  opportimity  for  life  has 
been  provided  (attainable  now,  or  during  the  Millen- 
nium) and  every  wilful  act  and  thought  will  have  a  bear- 
ing on  the  final  issue  of  each  case.  But  to  those  out  of 
Christ  no  more  than  this  message,  Repent,  is  given. 
Only  to  the  repentant  does  God  speak  further,  as  they 
have  ears  to  hear  and  hearts  to  obey  his  will. 

As  for  the  nominal  Christian  millions  of  our  day,  they 
have  failed  not  only  to  apprehend  the  real  character  of 
the  grace  of  God  and  the  present  call  of  the  New  Crea- 
tion, but  have  very  generally  failed,  also,  to  imderstand 
the  law  of  the  New  Creation,  and  have  misinterpreted  its 
liberties,  its  symbols,  etc.  Chtarchianity  has  gained  and 
is  teaching  to  the  world  false  conceptions  of  baptism,  of 
the  Lord's  Supper,  etc.,  as  well  as  false  conceptions  of  the 
Sabbath  and  of  the  divine  Law  and  Covenant  with  the 
New  Creation.  Evidently  it  was  never  intended  of  the 
Lord  that  nominal  "Christendom "  should  understand  or 
appreciate  the  truth  on  these  subjects  during  the  present 
time.  As  the  Apostle  has  declared:  "Eye  hath  not  seen, 
neither  hath  ear  heard,  neither  have  entered  into  the 
heart  of  man  [the  natiu-al  man]  the  things  which  God 
,hath  in  reservation  for  them  that  lo\e  him" — neither 
have  they  apprehended  his  will  and  plan  respecting  his 
"little  flock."  "But  God  hath  revealed  them  [these 
things]  unto  us  by  his  Spirit,  for  the  Spirit  searcheth  all 
things,  yea,  the  deep  things  of  God  [his  good  and  accept- 
able and  perfect  will  concerning  us,  now  and  hereafter]." 
Not  appreciating  the  spirit  of  the  High  Calling,  nor  the 
perfect  Law  of  Liberty  appertaining  to  the  elect ; — not 
being  able  to  appreciate  these,  because  lacking  the  Spirit 
of  the  Lord,  it  is  not  surprising  to  us  that  forms  and  cere- 
monies, fast  days,  penances,  restrictions  of  one  kind  and 
another,  holy  days  and  sabbath  days,  became  manacles 
and  chains  upon  nominal  Christendom.  Nor  is  it  sur- 
prising that  some  of  the  Lord's  true  people,  the  "elect," 
the  "little  flock,"  subsequently  became  so  entangled 

2SF 


386 


The  Neu-  Creation. 


with  this  boncfage  as  to  be  deprived  of  a  large  measure 
«f  the  true  liberty  of  the  sons  of  God. 

We  are  not  making  an  argument  against  the  observ- 
ance of  the  first  day  of  the  week.  On  the  contrary,  we 
rejoice  that  tmder  divine  providence  the  day  is  so  gen- 
erally observed  throughout  the  civilized  world.  By 
reason  of  its  general  observance  the  Lord's  consecrated 
few  have  special  advantages  and  privileges  of  which  they 
might  to  a  large  extent  be  deprived  were  the  observance 
of  the  day  less  general.  The  New  Creation  everywhere 
may  surely  rejoice  greatly  that  they  have  the  oppor- 
tunity of  setting  apart  one  day  in  seven  specially  for 
worship,  spiritual  fellowship,  etc.  It  would  be  a  se- 
rious loss  to  all  of  God's  faithful  were  the  day  to  be 
dropped  from  general  usage.  For  this  reason,  if  for  no 
other,  it  behooves  all  who  are  the  Lord's,  not  only  to  use 
the  day  reverently,  soberly  and  in  spiritual  exercise  and 
pleasure,  but,  additionally,  to  cast  their  influence  in 
favor  of  its  observance — to  seek  that  by  no  word  or  act 
of  theirs  its  observance  be  slacked  amongst  people  in 
general. 

But  as  some  are  deluded  into  thinking  that  the  sev- 
enth day  of  the  Jewish  Covenant  extended  to  all  men  as  a 
bondage,  so  others  have  come  under  a  similar  bondage  to 
the  first  day — laboring  under  the  delusion  that  by 
divine  appointment  it  became  clothed  with  the  outward^ 
sanctity  accorded  the  seventh  day  among  the  Jews 
under  their  Law  Covenant  as  a  "house  of  servants" — 
"under  the  Law"  and  not  under  Grace.  Indeed  many, 
not  too  religious  themselves — professing  no  consecra- 
tion— set  great  store  by  such  observances,  and  would  lose 
respect  for  professed  children  of  God  who  neglected  in 
any  measure  to  utilize  the  first  day  of  the  week  for  wor- 
ship and  praise,  or  used  it,  on  the  contrary,  for  secular 
business.  We  advise,  for  all  these  reasons,  that  those 
who  most  clearly  discern  the  liberty  wherewith  Christ 
makes  free  shall  not  misuse  their  liberty  so  as  to  stumble 
others;  but  use  it  rather  as  unto  God  and  each  other,  for 
opportunities  to  grow  in  grace,  knowledge,  and  all  the 
fruits  of  the  Spirit.    We  advise  that  within  all  reason- 


Its  Rest,  or  Sabbath. 


387 


able  bounds  the  Lord's  consecrated  people,  and,  so  far 
as  their  influence  extends,  their  families — not  only  the 
minor  children,  but  the  adult  members  also — should 
keep  Stmday  faithfully.  All  should  be  instructed  re- 
specting the  appropriateness  of  such  a  day  of  worship 
and  praise,  and  respecting  also  the  necessity  of  a  day  of 
rest  from  physical  toil,  not  only  for  the  Chiurch,  but  for 
the  world. 

While  entirely  free  from  the  Jewish  Law,  we  may, 
nevertheless,  realize  that  since  its  provisions  came  from 
the  Lord  there  is  every  probability  that  in  addition  to  the 
typical  significance  of  Israel'ci  ordinances  there  was  also 
a  practical  good  connected  with  them.  For  instance, 
we  may  see  a  typical  significance  in  the  designation  of 
certain  animal  foods  as  clean  and  fit  for  food,  and  of 
others  as  unclean  and  unfit  for  food;  and  although  we 
may  not  understand  just  how  or  why  some  of  these  foods 
are  imsanitary,  unhealthful,  we  have  every  reason  to 
believe  that  this  is  the  case — for  instance,  swine,  rabbits, 
eels,  etc.  We  violate  no  law  in  eating  these  things,  be- 
cause we  are  not  Jews ;  nevertheless,  we  should  be  rather 
suspicious  of  them,  and  rather  on  the  alert  to  notice  to 
what  degree  they  are  healthftil  or  tmhealthful;  because 
we  are  boimd  to  observe  all  laws  of  health,  so  far  as  we 
are  able  to  discern  them. 

Similarly,  we  may  see  in  the  rest  of  one  day  in  seven, 
provided  for  Israel,  not  only  a  typical  teaching,  but  also 
a  necessary  provision  for  present  human  conditions.  It 
is  generally  admitted,  even  by  those  who  ignore  the 
divine  Word  entirely,  that  a  rest  every  seven  days  is 
advantageous,  not  only  to  the  human  kind,  but  also  to 
the  beasts  of  burden.  Additionally,  it  is  claimed  by 
some  that  tiis  law  of  the  necessity  for  rest  from  con- 
tinued wo  rc  applies  to  some  inanimate  things.  For 
instance,  tne  rolling  stock  of  railways,  etc.  We  quote 
the  following  from  the  London  Express,  as  illustrating 
this  point.    It  says: — 

'  'It  mc./  sound  strange  to  hear  persons  talk  about  a  'tired 
steel  axle,'  or  a  'fatigued  iron  rail,'  but  that  sort  of  talk  is 
heard  along  railways  and  in  machine  shops,  and  is  considered 


388 


The  New  Creation. 


correct.  'The  idea  of  inanimate  metal  becoming  weary!' 
may  be  your  thought;  but  experts  connected  with  the  ways 
of  machinery  say  that  the  work  makes  it  tired,  and  that  it 
needs  rest,  as  you  do.  'What  caused  the  axle  to  break?' 
asked  the  traffic  manager.  'Fatigue  of  metal,'  answers  the 
inspector.  That  answer  is  frequent,  and  often  in  accordance 
with  the  facts.  At  times  an  axle  breaks  or  a  wheel  spreads, 
under  much  less  than  the  usual  strain,  and  the  most  careful 
examination  possible  will  show  no  defect  or  weakness.  This 
leads  engineers  to  charge  'fatigue  of  metal*  with  the  result. 
Sinews  of  steel  can  tire  as  well  as  muscles  of  brawn,  and 
metal  that  does  not  have  its  rest  will  cease  to  do  its  work,  and 
may  cause  great  danger.  At  least,  so  the  engineers  say;  and 
they  assert  that  without  rest  the  affinity  of  the  molecules  of 
metal  for  each  other  would  become  weakened,  imtil  the 
breaking  point  is  reached.    Then  comes  trouble." 

In  France,  following  the  Commune  and  Its  period  of 
infidelity,  it  was  determined  to  obliterate  the  Sabbath 
period  of  the  Bible — one  day  in  seven — and  instead  to 
have  one  day  in  ten  as  a  rest  day ;  but  this  was  found  to 
work  unsatisfactorily,  and  however  much  the  French 
desired  to  count  on  the  metrical  system  they  soon  dis- 
covered that  Nature  had  a  way  of  its  own,  and  that 
Nature  stamps  the  number  7  with  its  approval  in  some 
unaccountable  manner.  For  instance,  they  found  that 
the  crisis  of  a  fever  would  occur  on  the  seventh  day  or 
the  fourteenth  day  or  the  twenty-first  day  or  the  twenty- 
eighth  day,  and  that  if  no  favorable  turn  were  had  on  or 
before  the  thirty-fifth  day  death  usually  resulted.  They 
were  unable  to  change  this  and  to  have  the  fevers  reach 
a  crisis  on  the  decimal  system. 

So  far,  then,  from  advc ■eating  an  abandonment  of  the 
Christian  Sunday,  we  urge  that  it  be  retained  as  an 
advantage  to  the  natural  man  as  well  as  of  spiritual 
advantage  to  the  New  Creation.  We  urge  that  nothing 
be  done  that  would  in  any  sense  or  degree  break  do\\Ti 
or  cast  aside  this  great  blessing  which  has  come  to  us 
indirectly  through  the  Jewish  Law.  True,  we  would  be 
glad  if  all  could  recognize  the  day  as  one  of  voluntary  de- 
votion to  the  Lord ;  but  since  the  majority  cannot  so  dis- 
cern it,  we  may  as  well  as  not  permit  them  to  rest  under  a 
harmless  delusion  on  this  subject — a  delusion  which  may 
really  be  to  their  advantage. 


I 

Its  Rest,  or  Sabbath. 


389 


The  New  Creation  needs  no  special  advice  respecting 
the  proper  use  of  the  day,  realizing  that  their  lives  as  a 
whole  have  been  consecrated,  devoted  to  the  Lord  and  to 
his  service.  Walking  not  after  the  flesh  but  after  the 
Spirit,  they  will  be  seeking  specially  to  use  such  a  favor- 
able opporttinity  to  glorify  God  in  their  bodies  and 
spirits,  which  are  his.  Praise,  thanksgiving,  medita- 
tions, and  exhortations  in  accord  with  the  divine  Word 
and  plan,  will  be  in  order.  Nor  do  we  urge  that  the 
Lord's  Day,  or  Sunday,  must  be  used  exclusively  for 
religious  worship.  God  has  not  so  commanded,  and  no 
one  else  has  the  right  to  do  so.  However,  where  our 
heart  is,  where  otir  sympathies  and  love  are,  there  we 
will  dehght  to  be,  and  we  may  safely  conclude  that 
every  member  of  the  New  Creation  will  find  his  chiefest 
joy,  his  chiefest  pleasure,  in  fellowship  and  communion 
with  the  Lord  and  with  the  brethren,  and  that,  conse- 
quently, he  will  very  rarely  forget  to  assemble  himself 
with  them,  as  the  Scriptiires  exhort,  but  do  not  com- 
mand.— Heb.  10:  25. 

What  we  do  voluntarily  as  tinto  the  Lord,  without 
being  commanded,  is  all  the  more  an  evidence  of  our  love 
and  loyalty  to  him  and  his,  and,  tmdoubtedly,  will  be 
appreciated  by  him  accordingly.  Many  of  the  members 
of  the  New  Creation  have  children  or  wards  tmder  their 
care,  and  these  should  be  rightly  instructed  respecting 
the  proprieties  of  the  day  and  its  advantages,  and  the 
reasonable  liberties  they  may  enjoy.  Nothing  in  the 
Word  of  God  supports  the  tyrannical  bondage  which  has 
found  its  way  into  Christian  homes,  under  the  name  of 
the  Puritanical  Sabbath,  according  to  which  law  a 
smile  on  this  day  would  be  a  sin,  and  to  kiss  one's  own 
child  would  be  a  crime,  and  to  take  a  quiet  walk,  or  to 
sit  under  the  trees  and  consider  Nature  would  be  a  dese- 
cration— even  whilst  lookingup  from  Nature  to  Nattire's 
God.  It  is  well  that  in  getting  far  away  from  this  false 
conception  we  do  not  get  to  the  other  extreme,  as  do 
many,  sanctioning  hilarious  conduct,  playing  of  games, 
secular  music,  or  labor  of  any  sort  which  might  be  done 
on  another  day.    The  children  of  the  New  Creation 


390 


The  New  Creation. 


should  in  every  reasonable  way  reflect  the  spirit  of  a 
sound  mind,  which  God  has  promised  to  their  parents 
through  the  holy  Spirit  and  by  the  Word  of  Truth.  A 
rational,  dignified  keeping  of  the  first  day  of  the  week  as  a 
day  of  rest,  mental  and  moral  improvement  and  social 
fellowship  in  the  family  and  amongst  members  of  the 
Lord's  family — the  New  Creation — will  surely  bring 
blessing  to  all  concerned. 

Another  potent  consideration  in  regard  to  the  keeping 
of  Sunday  is — the  laws  of  the  powers  that  be.  In  many 
States  certain  laws  and  regulations  prevail  respecting 
Sunday.  The  Lord's  people  are  to  be  law-abiding, — 
not  less,  but  more  than  others,  in  all  matters  which  do 
not  conflict  with  their  consciences.  If,  therefore,  two 
cv  three  Sabbaths  per  week  were  commanded  by  civil 
law,  the  New  Creation  should  observe  them,  and  con- 
sider the  arrangement  a  blessing,  as  increasing  their 
opportunities  for  spiritual  development.  But  since  they 
would  be  of  the  world's  appointment,  and  not  of  divine 
injunction,  they  need  not  feel  bound  to  observe  them 
beyond  the  world's  estimate  of  the  fulfilment  of  its  laws, 
as  indicated  by  their  enforcement. 

Israel's  sabbath  typicai.. 

We  have  already  noticed  that  the  Sabbath  obligation 
of  the  Jewish  Law  announced  at  Sinai  was  given  to  no 
other  nation  than  Israel,  and  consequently  was  obliga- 
tory upon  no  other  people  than  the  Jews.  Its  first 
observance  recorded  in  the  Scriptures  was  after  the  first 
feature  of  the  Jewish  Law — the  Passover — had  been 
instituted.  After  Israel  had  passed  out  of  Egypt  and  had 
come  into  the  wilderness,  they  got  their  first  lesson  in 
the  observance  of  a  day  of  rest  in  connection  with  the 
gathering  of  the  manna,  before  they  came  to  Mount 
Sinai,  when  the  Decalogue  was  given.  Nothing  was 
said  to  Adam  or  Enoch  or  Noah  or  Abraham  or  Isaac  or 
Jacob  respecting  the  keeping  of  a  Sabbath.  Neither 
directly  or  indirectly  is  it  mentioned.  The  only  pre- 
vious mention  of  the  word  "sabbath"  at  all  is  in  con- 
nection with  the  accovint  of  the  creation,  where  we  arf 


Its  Rest,  or  Sabbath. 


told  that  God  rested  on  the  seventh  day,  which,  we  have 
already  seen,  was  not  a  24-hotu'  day  but  a  seven-thotisand- 
year  day. 

In  giving  the  command  of  a  seventh-day  rest  to  Israel, 
God  identified  their  keeping  of  a  24-hour  period  with  his 
own  rest  on  a  larger  and  higher  scale ;  and  this  leads  us  to 
infer  that,  aside  from  whatever  blessing  Israel  obtained 
from  a  weekly  rest,  there  was,  additionally,  a  typical 
lesson  in  it  for  the  New  Creation;  as  indeed  we  find 
typical  lessons  in  connection  with  every  feature  of  that 
people  and  their  Law. 

The  sevT'enth  day,  the  seventh  month,  and  the  seventh 
year  were  all  prominent  imder  the  Law.  The  seventh 
day,  as  a  period  ot  cessation  from  toil,  a  period  of  physi- 
cal rest ;  the  seventh  month  as  the  one  in  which  the  atone- 
ment for  sin  was  effected,  that  they  might  have  rest  from 
sin ;  and  the  seventh  year,  the  one  in  which  came  release 
from  bondage,  servitude.  In  addition,  as  we  have 
already  seen,*  the  seventh  year  multiplied  by  itself 
(7  X  7=49)  led  up  to  the  fiftieth  or  Jubilee  Year,  in 
which  all  mortgages,  liens  and  judgments  against  per- 
sons and  lands  were  canceled,  and  every  family  was  per- 
mitted to  return  to  its  own  estate — relieved  from  all  the 
burdens  of  the  previous  errors,  wrong-doings,  etc.  We 
have  already  seen  that  the  antitype  of  Israel's  Jubilee 
year  will  be  the  Millennial  Kingdom,  and  its  general 
"times  of  restitution  of  aU  things  which  God  hath  spoken 
by  the  mouth  of  all  the  holy  prophets,"  the  antitype 
being  immensely  larger  than  the  type,  and  applicable  to 
mankind  in  general. 

Let  us  now  notice  particularly  the  typical  seventh  day. 
Like  the  seventh  year  it  leads  (7x7=49)  to  a  fiftieth 
or  Jubilee  Day,  which  expresses  the  same  thought  as 
the  seventh  day;  viz,  rest,  but  emphasizes  it. 

What  blessing  to  spiritual  Israel,  the  New  Creation, 
was  typified  by  natural  Israel's  seventh  day  Sabbath,  or 
rest?  The  Apostle  answers  this  question  (Heb.  4:  i-ii), 
when  he  says,  "Let  us,  therefore,  fear  lest  a  promise 


*  Vol.  II.,  Chap.vi 


39* 


The  New  Creation. 


having  been  left  us  of  entering  into  his  rest  [Sabbath) 
any  of  you  should  seem  to  come  short  of  it.  .  .  . 
For  we  which  have  beUeved  do  enter  into  rest  [the  keep- 
ing of  the  Sabbath].  .  .  .  Seeing,  therefore,  it 
remaineth  that  some  must  enter  therein,  and  that  they 
to  whom  it  was  first  preached  entered  not  in  because  of 
vmbelief  .  .  .  there  remaineth,  therefore,  a  rest  to 
the  people  of  God;  for  he  that  is  entered  into  his  rest,  he 
also  hath  ceased  from  his  own  works,  as  God  did  from 
his.  Let  us  labor,  therefore,  to  enter  into  that  rest,  lest 
any  man  fall  after  the  same  example  of  unbelief."  Here 
the  Apostle  sets  before  us  a  double  lesson:  (i)  That  it  is 
our  privilege  now  to  enter  into  rest;  and,  as  a  matter  of 
fact,  all  who  have  truly  accepted  the  Lord,  and  are 
properly  resting  and  trusting  in  him,  are  thus  enjoying 
the  antitypical  Sabbath,  or  rest,  at  the  present  time — 
the  rest  of  faith.  (2)  He  also  points  us  to  the  fact  that 
in  order  to  maintain  this  present  rest,  and  to  insure 
entrance  into  the  eternal  Sabbath  "rest  that  remains  for 
the  people  of  God,"  the  heavenly  Kingdom,  it  will  be 
necessary  for  us  to  abide  in  the  Lord's  favor — contin- 
ually to  exercise  toward  him  faith  and  obedience. 

It  is  not  necessary  to  point  out  to  the  members  of  the 
New  Creation  when  and  how  they  entered  into  the  rest 
of  faith — when  and  how  the  peace  of  God,  which  passeth 
all  understanding,  began  to  rule  in  their  hearts,  and  full 
confidence  in  him  began  to  drive  out  fear  and  discontent. 
It  started  with  our  full  acceptance  of  the  Lord  Jesus  as 
the  High  Priest  who  made  the  sacrifice,  by  which  our  sins 
were  covered  by  the  imputed  merit  of  the  Redeemer,  the 
Messiah;  it  increased  as  we  recognized  him  as  the  Head 
of  the  New  Creation,  and  heir  of  the  Abrahamic  promise, 
and  ourselves  as  being  called  of  God  to  be  his  joint-heirs 
in  that  Kingdom  of  blessing.  The  perfect  rest,  or  Sabbath 
enjoyment,  came  when  we  submitted  our  all  to  the  Lord, 
accepting  joyfully  his  promised  guidance  through  a 
"narrow  way"  to  the  Kingdom.  There  we  rested  from, 
our  own  ^vorks,  from  all  effort  to  justify  ourselves;  we 
confessed  ourselves  imperfect  and  unworthy  of  divine 
grace,  and  unable  to  make  oiurselves  worthy.  There 


Its  Resi,  or  Sabbath 


393 


we  grateftilly  accepted  divine  mercy  extended  toward  us 
in  the  redemption  which  is  in  Christ  Jesus  our  Lord  and 
the  promised  "grace  to  help  in  every  time  of  need,"  and 
tmdertook  to  be  disciples  of  Jesus — followers  in  his 
steps,  "even  unto  death." 

The  Apostle  declares  that  we  entered  into  rest  as  God 
rested  from  his  works.  We  have  already  seen  that  God 
rested  from  the  creative  work  when  he  had  finished  it 
by  making  man  in  his  own  likeness.  He  has  since  per- 
mitted sin  and  death  to  mar  his  fair  creation;  yet  has 
not  raised  his  arm  of  power  to  prevent  that  work  from 
going  forward,  nor  to  bind  or  restrain  Satan,  the  great 
deceiver.  God  is  resting,  waiting, — leaving  the  entire 
matter  for  Messiah  to  accomplish.  We  enter  by  faith 
into  God's  rest  when  we  discern  Christ  to  be  God's 
Anointed  One,  fully  empowered  to  do  this  entire  work, 
not  for  us  (the  New  Creation,  the  members  of  his  body) 
only,  but  a  work  of  blessing  and  restitution  for  the 
world  of  mankind — for  whomsoever  Will  accept  divine 
mercy  through  him 

We  see  clearly  where  our  rest  began,  as  individual 
members  of  the  New  Creation;  but  it  will  be  profitable 
also  if  we  glance  backward  and  note  the  beginning  of  this 
rest  as  respects  the  New  Creation  as  a  whole.  We  see 
that  the  apostles  enjoyed  a  measure  of  rest  and  trust 
while  the  Lord  was  with  them  in  the  flesh,  but  not  the 
full  rest.  They  rejoiced  because  the  bridegroom  was  in 
their  midst — rejoiced  in  him,  though  they  understood 
not  the  lengths  and  breadths  of  his  love  and  service. 
When  the  Master  died,  their  rest  and  joy  and  peace  were 
broken;  and,  in  their  own  language,  the  cause  for  all 
their  disappointment  was,  "We  had  trusted  that  it  had 
been  he  which  should  have  redeemed  [delivered]  Israel" 
— but  they  were  disappointed.  When  he  had  risen  from 
the  dead,  and  appeared  to  them  and  proved  his  resur- 
rection, their  doubts  and  fears  began  to  give  way  to 
hopes;  but  their  joy  and  peace  did  not  come  back  in  full. 
They  were  in  perplexity.  They  heard,  however,  and 
heeded  his  admonition  to  tarry  at  Jerusalem  trntil  they 
should  be  endued  with  power. 


394 


The  New  Creation. 


They  waited  in  expectancy — how  long?  "We  answer 
that  they  waited  for  seven  times  seven  days — forty-nine 
days,  and  the  day  following,  the  fiftieth  day,  the  Jubilee 
Sabbath  day,  God  fulfilled  to  them  his  gracious  promise, 
and  granted  that  those  who  had  accepted  Jesus  should 
enter  into  his  rest — the  keeping  of  the  higher  Sabbath  of 
the  New  Creation.  They  entered  into  his  rest  by  receiv- 
ing the  Pentecostal  blessing  which  spoke  "peace  through 
Jesus  Christ," — which  informed  them  that  although 
Jesus  had  died  for  sinners,  and  although  ascended  up  on 
high  and  absent  from  their  sight,  yet  he  was  approved  of 
Jehovah,  his  sacrifice  made  acceptable  for  sin,  and  that 
they  might  thus  rest  in  the  merit  of  tlie  work  which  he  had 
accomplished, — rest  assured  that  all  God's  promises 
would  be  yea  and  amen  in  and  through  him,  rest  assvu-ed 
of  the  forgiveness  of  their  o^^ti  sins  and  of  their  own  ac- 
ceptance with  the  Father.  This  assured  them  also  that 
the  exceeding  great  and  precious  promises  centered  in 
Jesus  will  all  be  accomplished,  and  that  they  shall  share  a 
glorious  part  when  grace  hath  well  refined  their  hearts — 
if  they  prove  faithful  to  their  part  of  the  contract,  and 
"make  their  calling  and  election  sure"  by  abiding  in 
Christ,  by  obedience  to  the  divine  will. 

All  of  the  New  Creation,  then,  who  have  received  the 
holy  Spirit,  have  entered  into  the  antitypical  rest,  and 
instead  of  keeping  any  longer  a  seventh  day  of  physical 
rest,  they  now  keep  a  perpetual  rest  of  heart,  of  mind, 
of  faith  in  the  Son  of  God.  Nevertheless,  this  rest  of 
faith  is  not  the  end — not  the  full  antitype.  The  gn"and 
"rest  that  remaineth  for  the  people  of  God"  will  come 
at  the  end, — to  all  those  who  shall  finish  their  course 
with  joy.  Meantime  the  rest  of  faith  must  continue,  for 
it  is  our  earnest,  or  assiirance,  of  the  rest  beyond.  Its 
maintenance  will  require  not  only  obedience  to  the  ex- 
tent of  ability  in  thought,  word  and  deed,  but  also  trust 
in  the  Lord's  grace.  Thus  we  may  be  strong  in  the  Lord 
and  in  the  power  of  his  might,  to  walk  in  his  footsteps. 
Our  rest  and  trust  must  be  that  he  is  both  able  and 
willing  to  bring  us  off  "  more  than  conquerors,  "  and  grant 
us  a  share  in  the  great  work  of  the  Antitypical  Jubilee. 


STUDY  IX. 


THE  JUDGMENT  OF  THE  NEW  CREATION. 


(bbovah  thb  g&eat  jttsob  ov  tbb  cmversb.  avl  blbsstkes* 

Favors,  etc.,  are  prom  Jbhovah,  Through  thb  Son.— The  New 
Creation  to  be  Associatbs  aitd  Joint-Hbirs  with  Christ.— ''Au. 
Power  m  Heaven  and  in  Earth  is  Given  unto  Me." — Thb 
Father's  Judgment  to  Condemnation  of  Mankind  Alreadt 
Expressed. — Thb  Judgment  during  thb  Millennium  Onb  op 
Mercy  and  Assistance. — The  Final  Executive  Judgment  wili, 
BE  Justice  without  Mercy. — Judgment  of  New  Creation  dux* 

INO  THB  GOSPBL  AGB. — NeW  CREATION  JUDGED  BY  THB  PERFECT 

I,AW  OF  I^VE. — Thb  Supervision  of  thb  Glorious  Hbad  over. 
THE  Body.— "'With  What  Judgment  Yb  Judge,  Ye  Shaxl  bb 
Judged." — We  Should  Judgb  Ourselves  Properly.— "Hb  that 
JUDGETH  Mb  is  thb  Lord."— Thb  Church  Should  Judge  Bomb 
Matters.— "If  Thy  Brother  Trespass  Against  Thee."— For. 
orvB  Seventy  Times  Seven  Times.— Opfenseb  Against  thb 
Church.— Wb  uust  Aia,  Appear  beforb  thb  Tribunai.  of  Christ. 


E  have  already  seen*  that  the  whole  world  of  man- 


kind was  judged  tinworthy  of  everlasting  life  by 


the  great  Supreme  Judge,  Jehovah,  when  Adam, 
its  progenitor,  failed  in  trial.  "  By  one  man  sin  entered 
into  the  world,  and  death  as  the  result  [penalty,  or  sen- 
tence] of  sin,  and  thus  death  passed  upon  all  men,  be- 
cause all  are  sinners."  (Rom.  5:12.)  Adam's  failure 
and  sentence  to  death  sealed  the  same  sentence  upon  all 
of  his  children.  His  fall,  his  blemish,  his  sin,  extended  in  a 
natural  way,  and  with  increasing  force  and  momentum, 
to  his  posterity.  We  have  already  seen  that  this  sen- 
tence was  in  every  way  a  just  one,  and  hence  irrevo- 
cable;— that  the  great  Judge  of  the  Universe,  having 
justly  determined  man's  unworthiness  of  everlasting 
life,  could  not  reverse  his  own  sentence,  declare  wrong 
to  be  right,  and  the  unworthy  to  be  worthy  of  lasting 


*  Vol.  I  ,  Chap,  vii 
(395) 


396 


TJte  New  Creation, 


life.  But  we  have  seen,  too,  that  he  had  compassion  on 
us,  and  that  in  his  gracious  plan,  framed  before  the  foun- 
dation of.  the  world,  he  contemplated  and  made  pro- 
vision for  the  redemption  of  the  entire  race,*  in  order  to 
the  granting  of  another  trial,  or  judgment,  to  all  its 
members; — providing  also  that  his  Beloved  Son,  whose 
redemptive  work  made  at-one-ment  possible,  should  be 
the  Mediator  of  this  new  arrangement  for  blessing  and 
uplifting  our  race.  We  have  seen  also  that  the  period  of 
this  judging  and  uplifting  of  the  obedient,  is  the  Millen- 
nial age, "set  apart  as  the  world's  Daj''  of  Judgment,  or 
day  of  trial,  and  is  to  give  to  each  an  opportunity,  not 
only  to  come  to  a  knowledge  of  the  Lord  and  into  har- 
mony with  him,  but,  additionally,  to  prove  by  loyalty 
and  obedience  their  worthiness  of  life  everlasting.  We 
have  the  Apostle's  words  to  this  effect,  "God  hath  ap- 
pointed a  day  in  the  which  he  will  judge  the  world  in 
righteousness  by  that  man  whom  he  hath  ordained."! — 
Acts  17:  31. 

Beyond  all  question,  Jehovah  himself  is  the  Supreme 
Judge,  and  his  Law  the  supreme  standard,  according  to 
which  all  decisions  must  be  made  respecting  life  eternal. 
Thus  the  Apostle  refers  to  "God  the  Judge  of  all,"  and 
indicates  that  the  Father  is  meant  by  referring  in  the 
same  sentence  to  Jesus  as  the  Mediator.  (Heb.  12:  23, 
24.)  Again  he  says,  "The  Lord  will  judge  his  people," 
and  "Vengeance  is  mine,  I  will  repay,  saith  the  Lord." 
(Rom.  12:  19;  Heb.  10:  30.)  In  these  quotations  from 
the  Old  Testament  (Psa.  50:4;  Deut.  32:35,  36),  the 
Lord  referred  to  is  Jehovah.  Again,  the  Apostle  says, 
"God  shall  judge  the  secrets  of  men  ["the  world"]  by 
Jesus  Christ. "  (Rom.  2:  16;  3:6.)  Jehovah  was  the 
original  Law-giver  and  Judge,  and  will  forever  maintain 
this  position  and  relationship  to  all  of  his  creatures. 
His  honor  he  will  not  give  unto  another.  (Isa.  42:  8.) 
Likewise  he  points  out  to  us  in  the  Scriptures  that  he  is 
the  Shepherd  of  his  people.  "Jehovah  is  my  Shepherd; 
I  shall  not  want."    (Psa.  23:  i.)    Again  he  designates 


*Vol.  V. 


tVol.  L,  Chap.  viii. 


•  Its  Judgment. 


397 


himself  the  Redeemer  of  his  people :  "All  flesh  shall  know 
that  I,  Jehovah,  am  thy  Savior  and  thy  Redeemer." 
(Isa.  49:  26.)  In  the  highest  sense  of  the  word  Jehovah 
himself  is  the  center  of  the  entire  plan  of  salvation  and 
of  its  every  featiore ;  and  any  other  view  of  the  matter  is 
a  defective  one. 

However,  as  it  pleased  the  Father  to  create  all  things 
through  the  Son  (John  i:  1), — so  in  all  things  it  has 
pleased  him  to  exalt  ovtr  Lord  Jesus  as  his  honored  instru- 
ment. From  this  standpoint  we  see  that  all  blessing, 
all  authority,  all  favors,  proceed  from  the  Father  and  by 
the  Son,  and  that  the  New  Creation,  associated  with  the 
Son,  are  thus  with  him  made  ministers  and  joint-heirs 
of  the  grace  of  God. 

In  so  complete  a  sense  does  the  Heavenly  Father 
"rest  from  his  own  work,"  and  make  use  of  the  Son  as 
his  honored  agent,  that  our  dear  Redeemer  could  say, 
"The  Father  judgeth  no  man,  but  hath  committed  all 
judgment  unto  the  Son."  (John.  5:22.)  Our  Lord 
uttered  these  words  before  he  had  finished  the  work 
which  the  Father  had  given  him  to  do  at  Calvary,  but 
he  spoke  from  the  standpoint  of  that  completed  work ;  for, 
as  we  have  already  seen,  his  own  testing  as  concerned  his 
fitness  for  the  work  the  Father  had  purposed  was  to  be 
determined  by  his  faithfulness  even  unto  death.  Thus 
he  not  only  demonstrated  his  worthiness  to  be  a  faithful 
and  merciful  high-priest,  but  by  his  own  blood  suretied  a 
New  Covenant  on  behalf  of  mankind,  and  opened  up  the 
new  way  of  life,  and  obtained  "the  keys  of  death  and 
the  grave  " — the  right  to  say  to  the  prisoners  in  the  great 
prison-house  of  death,  "Come  forth,"  and  the  right  to 
bless  and  uplift  so  many  as  will  obediently  hear  his 
voice.  Strictly  speaking,  it  was  from  the  moment  of 
our  Lord's  resurrection  that  the  Father  committed  all 
judgment  unto  the  Son,  and  then  it  was  that  he  declared, 
"All  power  [authority]  in  heaven  and  in  earth  is  given 
unto  me"  (Matt.  28:  18),  and  his  first  exercise  of  this 
authority  was  the  commissioning  of  his  apostles,  as  his 
representatives,  to  commence  the  work  of  gathering  the 


398 


The  New  Creatiop. 


members  of  the  Bride  class,  the  Church,  the  Ecclesta,  his 
fellow  members  of  the  New  Creation. 

The  Father's  judgment  respecting  mankind  had  already 
been  expressed,  and  had  condemned  all;  and  any  further 
judgment  on  his  part,  imder  the  laws  of  absolute  right- 
eousness, could  be  of  no  particular  profit  to  any  of  the 
condemned  race — all  having  "  sinned  and  come  short  of 
the  glory  of  God."  "There  is  none  righteous,  no,  not 
one;"  and  the  divine  standard  accepts  nothing  short  of 
absolute  righteousness, — perfection.  The  divine  ar- 
rangement, therefore,  was  that  our  Lord  Jesus  should  be 
the  Mediator,  the  go-between,  the  one  who  shotild  satisfy 
justice  and  represent  the  fallen  race,  and  the  one  to 
whom  the  Father's  justice  would  look  as  the  representa- 
tive of  man,  and  who  would  be  accountable  for  the  race. 
Jesus  will  occupy  this  mediatorial  relationship  between 
God  and  men  until  he  shall  have  accomplished  fully  the 
intended  work, — until  he  shall  have  brought  back  into 
full  harmony  with  God  every  creattare  who,  being 
brought  to  a  knowledge  of  his  Creator  and  his  righteous 
laws,  shall  desire  to  be  and  to  do  in  complete  harmony 
therewith.  More  than  this,  his  "all  judgment"  will 
include  the  execution  of  his  findings,  for  he  will  not 
only  reward  the  obedient,  but  shall  "destroy  those  who 
corrupt  the  earth" — will  destroy  the  wilful  sinners, 
destroy  from  amongst  the  people  all  who  wUl  not  hear 
his  voice,  his  command,  his  instructions,  putting  down 
all  sin  and  all  insubordination,  including  even  the  last 
enemy — death. — i  Cor.  15:  25-28;  Rev.  11:  18;  a  Thess, 
2:8;  Heb.  2:  14. 

This  judging  will  be  in  part  as  Mediator  during  the 
Millennium — making  allowances  for  the  imperfections  oi 
humanity,  and  punishing  and  rewarding  correctively — 
and  in  part  as  Jehovah's  vicar,  or  representative,  at  the 
close  of  the  Millennivim; — bestowing  the  eternal  re- 
wards of  everlasting  life  to  those  found  worthy,  and  of 
everlasting  destruction  to  those  found  unworthy.  And 
this  last  executive  judgment  will  be  along  lines  of  justice 
without  mercy — the  proper  uses  and  purposes  of  mercy 
having  been  fulfilled  by  his  Millennial  reign,  in  which 


Its  Judgment. 


399 


<nercy  and  assistance  shall  be  extended  to  every  member 
of  the  race  by  their  Redeemer.  And  the  body  of 
Christ,  the  Chtirch,  shall  be  associated  with  him  in  sjil  the 
various  featiares  of  the  blessing,  judging,  ruling,  cor- 
recting, etc.,  of  the  Millennial  age  of  compassion  and 
helpfulness; — and,  possibly,  also  in  the  pronotmcing  and 
inflicting  of  the  final  rewards  and  punishments. 

Before  proceeding  to  notice  particularly  the  judgmeni 
or  trial  of  the  New  Creation  during  the  Gospel  age,  prior 
to  the  Millennial  Kingdom,  we  should  impress  deeply 
upon  our  minds  the  fact  that  all  of  these  procedures, 
judgments,  etc.,  are  of  the  Father,  though  through  the 
Son  and  through  the  Church;  even  as  also  we  read  re- 
specting the  resvurection  of  the  dead,  that  God  raised  up 
from  the  dead  our  Lord  Jesus  by  his  own  power,  and 
that  he  also  will  raise  us  up ;  which  statement  we  tmder- 
stand  to  be  in  f  vdl  harmony  with  our  Lord's  declaration 
that  "  I  will  raise  him  up  at  the  last  day."  "  I  will  come 
again,  and  receive  you  unto  myself."  "I  am  the  resur- 
rection and  the  life."' — i  Cor.  6;  14;  John  6:  39;  14:  3; 
11: 25. 

The  judgment  or  trial  of  the  New  Creation  must  take 
place  dviring  this  Gospel  age,  before  the  Millennium  shall 
have  been  fully  introduced;  because  it  is  the  New  Crea- 
tion Head  and  body,  which  is  to  do  the  work  of  the  Mil- 
lennial age.  It  is  in  harmony  with  this  that  the  Lord 
declares  that  we  "shall  not  come  into  condemnation 
[krisis,  judgment]  with  the  world  [not  share  in  the 
world's  Millennial-day  judgment  or  trial],  but  are 
[already]  passed  from  death  vnito  life  [in  advance  of  the 
world],"  justified  by  faith  and  obedience  as  members 
of  his  body.  (John  5 :  24.)  So,  then,  the  present  time, 
the  present  life,  is  to  each  of  the  consecrated  ones  his  day 
of  judgment,  his  day  of  trial,  his  day  of  testing — to  de- 
termine whether  or  not  he  shall  be  accounted  worthy  of 
life  tmder  the  terms  01  his  call  and  consecration.  The 
Apostle's  words  agree  with  this:  "Judgment  [krtma, 
final  decision]  must  begin  with  the  house  of  God."  (i 
Pet.  4:  17.)  As  the  Apostle  suggests,  it  gives  the  New 
Creation  an  exalted  idea  of  the  divine  requirements,  01 


400 


The  Nevu  Creation. 


conditions  for  life  everlasting,  when  they  consider  that 
those  who  have  forsaken  sin  and  who  have  set  their 
hearts  to  know  and  to  do  the  divine  will  need  to  pass 
through  a  time  of  trial  to  test  them  and  to  perfect  char- 
acter in  them, — such  as  the  Lord  can  approve. 

WHO  IS  THE  JUDGE  OF  THE  NEW  CREATION?  AND  WHAT  IS 
THE  LAW  OR  STANDARD  BY  WHICH  IT  IS  BEING  JUDGED  ? 

We  answer  that  we  are  being  judged  bj^6tir  Heavenly 
Father's  perfect  Law  of  Love — that  we  were  justified  by 
him  ("It  is  God  that  justifieth"),  and  that  our  conse- 
cration vows  were  made  to  him,  and  that  the  entire  New 
Creation,  Head  as  well  as  imder-members,  are  amenable 
to  the  Father,  as  "  God,  the  Judge  of  all."  But  this  does 
not  alter  or  interfere  with  what  we  have  already  seen 
respecting  the  Father's  methods  of  dealing  with  us. 
When  he  deals  with  us  and  permits  us  to  approach  the 
throne  of  his  heavenly  grace,  it  is  because  he  has  made 
us  acceptable  in  the  Beloved — in  oiu*  Lord  and  Head, 
tmder  whose  robe  of  righteousness,  only,  we  can  approach 
the  Father  or  have  his  favor.  Nevertheless,  all  power,  all 
authority,  is  vested  in  the  Son,  as  the  Father's  agent  and 
representative,  and  hence  we  see  that,  although  dealing 
directly  with  the  Father,  he  grants  us  audience  only 
through  our  Advocate — even  as  in  an  earthly  coiu-t  an 
attorney  represents  his  client.  The  world  will  not  have 
access  to,  or  direct  dealing  with,  the  Father  through  an 
Advocate  during  the  Millennial  age,  but  will,  on  the  con- 
trary, deal  directly  with  the  Christ  until  its  close,  when 
the  perfected  ones  shall  be  presented  to  the  Father. 

The  New  Creation  are  all  begotten  of  the  Father — his 
children,  and  not  the  children  of  Christ;  and  it  is  the 
Father  who  chastens  every  son  whom  he  receiveth.  It 
is  also  to  the  Father's  throne  of  grace  that  we  are 
specially  instructed  to  pray, — the  way  to  which  has  been 
opened  up  by  Jesus  our  Redeemer.  And  yet,  ovu-  Re- 
deemer's words  are  true  in  the  most  absolute  sense,  "  No 
man  cometh  unto  the  Father  but  by  me."  The  rela- 
tionship of  the  Lord  Jesus  to  the  Church  is  that  of  the 
Head  to  the  body,  and  the  Head  takes  cognizance  of  and 


Its  Judgment. 


401 


judges  or  determines  in  respect  to  all  the  interests  of  the 
body,  directing  its  course,  correcting  diffictilties,  reliev- 
ing and  bringing  general  aid  and  comfort,  support  and 
strength  to  every  member  using  frequently  fellow-mem- 
bers of  the  body  as  its  ministers  or  servants.  However, 
since  every  feature  of  this  work  Is  done  in  the  Father's 
name,  and  by  the  Father's  direction,  it  is  properly  con- 
sidered as  of  the  Father  and  by  the  Son. — i  Cor.  8:  6. 

It  is  in  accord  with  this  that  we  read,  also,  "  If  ye  call 
on  the  Father,  who  without  respect  of  persons  judgeth," 
etc.  And  again,  "My  Father  is  the  husbandman: 
every  branch  in  me  that  beareth  not  fruit  he  talceth 
away;  and  every  branch  that  beareth  fruit  he  purgeth 
[pruneth]  that  it  may  bring  forth  more  fruit."  (i  Pet. 
i:  17;  John  15:  I,  2.)  Nevertheless,  that  the  mediation 
of  otu"  Head  is  fully  recognized,  and  that  these  disciplines, 
prunings,  etc.,  are  accomplished  in  us  and  toward  us 
through  him,  as  the  Father's  agent,  is  manifested  from 
the  declaration  of  the  same  Apostle,  "It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God."  Thus  he 
teaches  us  that  we  are  not  in  the  hands  of  the  living  God 
directly,  nor  directly  under  the  ministrations  of  his  in- 
flexible Law.  We  are  in  Christ  Jesus,  covered  by  his 
merit,  and  dealt  with  through  him  as  our  Head  and 
Master,  under  the  merciful  provisions  of  the  Abrahamic 
Covenant,  made  operative  toward  us,  by  his  blood. 

THE   SUPERVISION   OF  THE   GLORIOUS   HEAD   OVER  THE 

BODY. 

"We  covdd  not  doubt  the  love  and  care  of  our  glorified 
Head  in  respect  to  his  Church — "body,"  "bride" — even 
if  he  had  given  us  no  explicit  declaration  on  the  subject. 
However,  in  his  last  message  to  his  faithful,  he  very  par- 
ticularly shows  that  it  is  he  who  sits  as  the  refiner  and 
purifier  of  the  antitypical  Levites,  including  the  Royal 
Priesthood.  Hearken  to  his  words  to  the  seven  chiirches 
of  Asia  Minor,  representative  of  the  seven  epochs  of  the 
one  Church's  experience : — 

"Remember  therefore  from  whence  thou  art  fallen,  and 
repent,    .    .    .    else  /  will  come  upon  thee  quickly  and  re- 
move thy  candlestick."    "Be  thou  faithful  imto  death,  and 
26  F 


402  The  JMew  Creation, 

I  will  give  thee  a  crown  of  life. "  '  7  Itave  a  few  things  against 
thee;  .  .  .  repent,  or  else  /  will  come  unto  thee  quickly 
and  will  fight  against  thee  with  the  sword  of  my  mouth. 
"To  him  that  overcometh  will  /  give  to  eat  of  the  hidden 
manna."  "/  h'^ve  a  few  things  against  thee,  because  thou 
sufferest  that  woman  Jezebel.  .  .  .  /  gave  her  space  to 
repent.  .  .  .  I  will  cast  her  .  .  .  into  great  tribu- 
lation, .  .  .  and  /  will  kill  her  children  with  death ;  and 
all  the  churches  shall  know  that  /  ant  he  that  searcheth  the 
reins  and  hearts :  and  I  will  give  unto  every  one  of  you  according 
to  your  works.  .  ,  .  He  that  overcometh  and  keepeth 
my  works  imto  the  end,  to  him  will  I  give  power  over  the  na- 
tions." "/  have  not  fottnd  thy  works  perfect  before  God. 
.  .  .  He  that  overcometh,  .  .  .  I  will  not  blot  out  his 
name  out  of  the  book  of  life."  '  'These  things  saith  he  that 
hath  the  key  of  David,  he  that  openeth,  and  no  man  shutteth; 
and  shutteth,  and  no  man  openeth."  "Behold  /  will  make 
them  of  the  synagogue  of  Satan  ...  to  come  to  worship 
before  thy  feet,  and  to  know  that  I  have  loved  thee.  Because 
thou  hast  kept  the  word  of  my  patience,  /  will  also  keep  thee 
from  the  hour  of  temptation,  wnich  shall  come  upon  all  the 
world."  "Him  that  overcometh  will  /  make  a  pillar  in  the 
temple  of  my  God."  "Because  thou  art  lukewarm,  and 
neither  cold  nor  hot,  /  will  spew  thee  out  of  my  mouth."  ' 'I 
counsel  thee  to  buy  of  me  gold  tried  in  the  fire,  that  thou 
xnayest  be  rich.  .  .  .  As  many  as  I  love  I  rebuke  and 
chasten;  be  zealous,  therefore,  and  repent." — Rev.  2  and  3. 

We  call  to  mind,  also,  our  Lord's  parables  of  the 
Pounds  and  the  Talents,  in  both  of  which  he  shows  that 
at  his  return  he  will  render  rewards  to  his  faithful;  "to 
those  who  by  patient  perseverance  in  well-doing  seek  for 
glory,  honor,  and  immortality  [he  will  render]  eternal 
life  " ; — to  others,  wrath  in  the  day  of  wrath.  The  para- 
bles distinctly  picture  the  distribution  of  these  rewards 
to  his  servants,  according  to  the  degrees  of  faithfulness, 
by  the  "young  nobleman"  after  he  has  been  invested 
with  his  kingly  authority ;  and  that  subsequently  his  ene- 
mies are  to  be  dealt  with.  Yet  the  Apostle  ascribes  both 
the  rewarding  and  the  punishing  to  the  Father.  The  key 
to  the  matter  is  fovmd  in  our  Lord's  words,  "I  and  my 
Father  are  one" — we  act  in  unison  in  every  matter. 
"judge  not,  that  ye  be  not  judged,  for  with  what 
judgment  ye  juekje,  ye  shall  be  judged." 

— Matt.  7:  I,  ». — 

The  competent  judges  of  the  Church  are  the  Father 


Its  Judgment. 


403 


and  the  Son — the  latter  being  the  Father's  representa- 
tive, to  whom  he  has  committed  all  judgment.  (John 
5:  22,  27).  The  New  Creattires  are  not  competent 
to  be  judges  one  of  another  for  two  reasons:  (i) 
Few  of  them  fully  comprehend  and  appreciate  the  divine 
Law  of  Love  governing  all.  (2)  Evidently  few  can  read 
their  own  hearts  unerringly;  many  either  judge  them- 
selves too  severely  or  too  leniently,  and,  hence,  should 
modestly  decline  to  sit  in  judgment  of  the  heart  of  an- 
other whose  motives  may  be  far  from  appreciated.  It 
is  because  of  our  incompetence  for  judging  that  the 
Lord — while  assiiring  us  that  this  shall  be  one  of  owe 
future  functions  in  the  Kingdom,  after  being  qualified 
by  participation  in  the  First  Resurrection — forbids  all 
private  judgment  amongst  his  followers  now;  and 
threatens  them  that  if  they  persist  in  judging  each  other 
they  must  expect  no  more  mercy  and  leniency  than  they 
show  to  others.  (Matt.  7:2;  Luke  6:  38.)  The  same 
thought  is  enforced  in  the  sample  prayer  given  v.", 
"Forgive  us  our  debts  [trespasses]  as  we  forgive  our 
debtors."    Matt.  6:  12. 

This  is  not  an  arbitrary  ruling  by  which  the  Lord  will 
deal  imjustly  and  ungenerously  with  us,  if  we  deal  thus 
with  others:  on  the  contrary,  a  correct  principle  is  in- 
volved. We  are  "by  nattire  children  of  wrath,"  "ves- 
sels fitted  for  destruction";  and  although  the  Lord  mer- 
cifully proposes  to  bless  us  and  relieve  us  of  our  sins  and 
weaknesses  and  to  perfect  us  through  our  Redeemer,  he 
will  do  this  only  on  condition  of  our  acceptance  of  his 
Law  of  Love,  and  our  heart-conformity  to  it.  He  does 
not  propose  accepting  unregenerates  and  having  "chil- 
dren of  wrath"  in  his  family.  To  be  fit  for  any  place  in 
the  Father's  house  of  many  mansions  [planes  of  being] 
(John.  14:  2)  all  must  cease  to  be  children  of  wrath  and 
become  children  of  Love; — being  changed  from  glory  to 
glory  by  the  Spirit  of  our  Lord,  the  spirit  of  Love.  Who- 
ever, therefore,  refuses  to  develop  the  spirit  of  Love,  and 
contrary  to  it  insists  on  vincharitably  judging  fellow-dis- 
ciples, proves  that  he  is  not  growing  in  knowledge  and 
grace,  not  being  changed  from  glory  to  glory  of  heart- 


404 


The  Nbiv  Creation. 


likeness  to  the  Lord,  not  a  true  follower  of  the  Lord,  and, 
hence,  should  not  have  mercy  extended  to  him  beyond 
what  he  uses  properly  in  copying  his  Lord.  The  amotint 
of  his  likeness  to  the  Lord  (in  love)  will  be  shown  by  his 
mercy,  and  generosity  of  thought,  word  and  deed  toward 
his  fellows. 

Oh,  that  all  the  Spirit-begotten  ones,  the  "New  Crea- 
tion," could  realize  that  this  spirit  of  judging  (con- 
demning), alas!  so  common  (indeed,  almost  the  "beset- 
ting sin  "  of  the  Lord's  people)  measxires  their  lack  of  the 
spirit  of  Love — their  lack  of  the  Spirit  of  Christ — which, 
totally  absent,  would  prove  us  "none  of  his."  (Rom. 
8:  9.)  We  are  persuaded  that  the  more  speedily  this 
fact  is  realized  the  more  speedily  will  progress  the 
great  transformation  "from  glory  to  glory,"  so  essential 
to  our  ultimate  acceptance  as  members  of  the  New  Crea- 
tion. 

But  few  of  the  Lord's  people  realize  to  what  extent 
they  judge  others,  and  that  with  a  harshness  which,  if 
applied  to  them  by  the  Lord,  would  surely  bar  them  from 
the  Kingdom.  We  might  have  feared  that,  tmder  oiu" 
Lord's  liberal  promise  that  we  shall  be  judged  as  leniently 
as  we  judge  others,  the  tendency  would  be  to  too  much 
benevolence,  too  much  mercy,  and  that  "thinketh  no 
evil"  might  be  carried  to  an  extreme.  But  no!  All  the 
forces  of  our  fallen  nature  are  firmly  set  in  the  opposite 
direction.  It  is  more  than  eighteen  centuries  since  our 
Lord  made  this  generous  proposal  to  judge  us  as  leniently 
as  we  will  judge  others,  and  yet,  how  few  could  claim 
much  mercy  under  that  promise!  It  will  be  profitable 
for  us  to  examine  oxir  proneness  to  judge  others.  Let 
us  do  so,  prayerfully. 

The  fallen  or  carnal  mind  is  selfish;  and  proportion- 
ately as  it  is  jor  self  it  is  against  others — disposed  to 
approve  or  excuse  self  and  to  disapprove  and  condemn 
others.  This  is  so  thoroughly  inbred  as  to  be  an  uncon- 
scious habit,  as  when  we  wink  or  breathe.  This  habit  is 
the  more  pronounced  with  advanced  education.  The 
mind  recognizes  higher  ideals  and  standards  and  forthwith 
measures  every  one  by  these,  and,  of  course,  finds  some- 


Its  Judgment. 


405 


thing  at  fault  in  all.  It  delights  in  rehearsing  the  errors 
and  weaknesses  of  others,  while  ignoring  its  own  along 
the  same  or  other  lines, — and  sometimes,  even,  hypo- 
critically denouncing  the  weaknesses  of  another  for  the 
very  purpose  of  hiding  its  own  or  giving  the  impression 
of  superior  character  along  the  line  in  question.  Such  is 
the  mean,  contemptible  disposition  of  the  old  fallen 
nature.  The  new  mind,  begotten  of  the  Spirit  of  the 
Lord,  the  holy  spirit  of  Love,  is  in  conflict  with  this  old 
mind  of  selfishness  from  the  start,  under  the  guidance  of 
the  "Word  of  the  Lord; — under  the  new  Law  of  Love,  the 
Golden  Rule,  and  becomes  more  and  more  so  as  we 
grow  in  grace  and  knowledge.  At  first  all  New  Crea- 
tures are  but  "babes  in  Christ"  and  appreciate  the  new 
Law  only  vaguely ;  but  unless  growth  is  attained  and  the 
Law  of  Love  appreciated  and  measured  up  to,  the  great 
prize  will  not  be  won. 

The  Law  of  Love  says:  For  shame  that  the  weaknesses 
and  shortcomings  of  brethren  or  of  others  should  be  ex- 
posed before  the  world; — for  shame  that  pity  and  sym- 
pathy did  not  at  once  advance  to  speak  a  word  in  their 
defense,  if  too  late  to  spread  over  their  faults  a  mantle  of 
charity  to  hide  them  entirely!  As  our  noble,  loving 
Master  declared  on  one  occasion,  when  asked  to  con- 
demn a  sinner:  "Let  him  that  is  without  sin  among  you 
cast  the  first  stone."  The  person  without  frailties  of 
his  own  might  be  to  some  extent  excusable  for  assuming 
unbidden  of  the  Lord  the  position  of  executioner  of 
Justice — taking  vengeance  on  wrong-doers,  exposing 
them,  etc. ;  but  we  find  that  our  Master,  who  knew  no  sin, 
had  so  much  Love  in  his  heart  that  he  was  disposed 
rather  to  condone  and  forgive  than  to  punish  and  expose 
and  berate.  And  so  it  will  doubtless  be  with  all  begotten 
of  his  Spirit :  in  proportion  as  they  grow  up  into  his  like- 
ness they  will  be  the  last  to  pray  for  vengeance, — the 
last  to  execute  punishments  by  tongue  or  otherwise, 
until  so  commanded  by  the  Great  Judge.  He  now,  on 
the  contrary,  instructs  us,  "Judge  nothing  befor<.  the 
time,"  and  declares,  "Vengeance  is  mine." 

Well  has  the  Apostle  delineated  the  spirit  of  Love, 


4o6 


The  New  Creation. 


saying,  "Love  stiff ereth  long  and  is  kind" — to  the 
wrong-doer.  "Love  envieth  not"  the  success  of  others, 
seeks  not  to  detract  from  their  honor  nor  to  pull  them 
back  from  it.  "Love  vaunteth  not  itself,  is  not  puffed 
up,"  and,  consequently,  never  seeks  to  detract  from 
the  splendor  of  others  to  make  self  shine  by  contrast. 
It  "doth  not  behave  itself  vmbecomingly, "  immoder- 
ately,— it  has  no  extreme  and  selfish  desires  and  avoids 
extreme  methods.  Love  "  seeketh  not  that  which  is  not 
her  own, " — does  not  covet  the  honors  or  wealth  or  fame 
of  others,  but  delights  to  see  them  blessed,  and  would 
rather  add  to  than  detract  from  these  blessings.  Love 
"is  not  easily  provoked,"  even  to  render  just  recom- 
penses: remembering  the  present  distress  of  the  entire 
race  through  the  fall,  it  is  sjTnpathetic  rather  than 
angry.  Love  "thinketh  no  evil";  it  not  only  will  not 
invent  and  imagine  evil,  but  is  so  disposed  to  give  the 
benefit  of  any  doubt  that  "evil  siurnisings"  are  foreign 
to  it.  (Compare  i  Tim.  6:4.)  Love  "rejoiceth  not 
with  iniquity,  but  rejoices  with  the  Truth  [rightness] " : 
hence,  it  would  delight  to  imcover  and  make  known 
noble  words  or  acts,  but  would  take  no  pleasure  in,  but 
avoid,  exposing  ignoble  words  or  deeds.  Love  "cov- 
ereth  all  things,"  as  with  a  mantle  of  sympathy — for 
nothing  and  nobody  is  perfect,  so  as  to  stand  full  in- 
spection. Love  anticipates  and  has  her  mantle  of 
benevolence  always  ready.  Love  "  believes  all  things, " 
— is  not  disposed  to  dispute  claims  of  good  intention, 
but  rather  to  accept  them.  Love  "hopes  all  things," 
disputing  the  thought  of  total  depravity  so  long  as  pos- 
sible. Love  "  endures  all  things  " ;  it  is  impossible  to  fix 
a  limit  where  it  would  refuse  the  truly  repentant  one. 
*'  Ix)ve  never  faileth."  Other  graces  and  gifts  may  serve 
their  purposes  and  pass  away;  but  Love  is  so  elemental 
that,  attained,  it  may  always  be  ours, — throughout  eter- 
nity.   Love  is  the  principal  thing. — i  Cor.  13:  4-13. 

But  if  to  tell  uncomplimentary  truth  is  to  violate  the 
Law  of  Love  and  the  Golden  Rule,  what  shall  we  say  of 
the  still  more  disreputable,  still  more  unlovely,  still  more 
criminal  habit  so  common,  not  only  amongst  the  worldly 


lis  Judgment.. 


407 


and  nominally  Christian,  but  also  among  true  Christians 
— ^that  of  telling  about  others  disreputable  things  not  posi- 
tively known  to  be  the  truth.  Oh  shame!  shame!  that 
any  of  the  Lord's  people  shotdd  so  overlook  the  Lord's 
instruction,  "  speak  evil  of  no  man  " ;  and  that  any  but  the 
merest  babes  and  novices  in  the  Law  of  Love  should  so 
misunderstand  its  message ; — ^that  any  without  the  most 
indubitable  proofs  at  the  mouth  of  two  or  three  wit- 
nesses, and  then  reluctantly,  should  even  believe  evil  of 
a  brother  or  a  neighbor,  much  less  to  repeat  it — to 
slander  him  upon  suspicion  or  hearsay  evidence  1 

WE  SHOULD  JUDGE  OURSELVES. 
'  'If  we  would  fudge  ourselves,  we  should  not  be  judged  ^pun- 
ished,  corrected  of  the  Lord  ]." — 1  Cor.  11 :  31. 

The  Golden  Rule  would  stirely  settle  this  disposition 
to  "gossip"  about  others  and  their  afifairs.  What  slan- 
derer wishes  to  be  slandered?  What  gossip  wishes  to 
have  his  matters  and  difficulties  and  weaknesses  dis- 
cussed either  publicly  or  confidentially?  The  "world" 
has  little  else  to  talk  about  than  gossip  and  scandal,  but 
the  New  Creation  should  preferably  be  dumb  until  the 
love  and  plan  of  God  have  furnished  them  with  the  great 
theme  of  which  the  angels  sang — "Glory  to  God  in  the 
highest;  on  earth  peace,  good  will  toward  men."  Then 
the  "words  of  their  mouths  and  the  meditations  of  their 
hearts"  will  be  acceptable  to  the  Lord  and  a  blessing  to 
those  with  whom  they  come  in  contact. 

The  Apostle,  commenting  upon  the  tongue,  shows  that 
this  little  member  of  otur  bodies  has  great  influence.  It 
may  scatter  kind  words  that  will  never  die,  but  go  on 
and  on  blessing  the  living  and  through  them  the  yet 
unborn.  Or,  "full  of  deadly  poison,"  it  may  scatter 
poisonous  seeds  of  thought  to  embitter  the  lives  of  some, 
and  to  blight  and  crush  the  lives  of  others.  The  Apos- 
tle says, — "Therewith  bless  [honor]  we  God,  even  the 
Father;  and  therewith  curse  [injure]  we  men,  .  .  . 
out  of  the  same  mouth  proceedeth  blessing  and  cursing. 
My  brethren,  these  things  ought  not  so  to  be.  Doth 
a  fountain  send  forth  at  the  same  place  sweet  water  and 
bitter?" — James  3:8-11. 


The  New  Creation, 


"  Out  of  the  abundance  of  the  heart  the  mouth  speak- 
eth;"  so  that  when  we  are  gossiping  about  others,  "busy- 
bodying"  in  their  affairs,  it  proves  that  a  large  comer  oi 
our  hearts,  if  not  more,  is  empty  as  respects  the  love  and 
grace  of  God.  This  thought  should  lead  us  at  once  to 
the  throne  of  grace  and  to  the  Word  for  a  filling  of  the 
Spirit  such  as  the  Lord  has  promised  to  those  who  hunger 
and  thirst  after  it.  If,  still  worse  than  idle  gossiping  and 
busybodying,  we  have  pleasure  in  hearing  or  speaking 
evil  of  others,  the  heart  condition  is  still  worse:  it  is  over- 
flowing with  bitterness, — envy,  malice,  hatred,  strife. 
And  these  qualities  the  Apostle  declares  are  "works  of 
the  flesh  and  the  devil."  (Gal.  5:  19-21.)  Woiild  that 
we  covdd  astound  and  thoroughly  awaken  the  "New 
Creation"  on  this  subject; — for  if  ye  do  these  things  ye 
will  surely  fall,  and  no  entrance  will  be  granted  such  into 
the  everlasting  Kingdom  of  our  Lord  and  Savior  Jesus 
Christ. 

Fitting  for  the  Kingdom  leads  us  in  the  very  opposite 
direction,  as  the  Apostle  Peter  declares,  "Add  to  your 
faith  patience,  brotherly  kindness,  love;  for  if  ye  do 
these  things  ye  shall  never  fall;  but  gain  an  abvmdant 
entrance  into  the  Kingdom."  (2  Pet.  1:5-10.)  The 
Apostle  James  is  very  plain  on  the  subject  and  says:  "  If 
ye  have  bitter  envyings  and  strife  in  your  hearts,  glory 
not  and  lie  not  against  tlie  truth.  This  wisdom  descendeth 
not  from  above,  but  is  earthly,  sensual,  devilish." 
(James  3:  14,  15.)  Whoever  has  such  a  slanderous  and 
bitter  spirit  has  the  very  reverse  of  the  Spirit  of  Christ, 
the  holy  Spirit,  the  spirit  of  Love:  let  him  not  lie  either 
to  himself  or  to  others ; — let  him  not  glory  in  his  shame ; 
— let  him  not  thus  put  darkness  for  light,  the  spirit  of 
Satan  for  the  Spirit  of  the  Anointed. 

Proceeding,  the  Apostle  declares  the  secret  of  the  con- 
fusion and  unrest  which  has  troubled  the  Lord's  people 
at  all  times,  to  be  in  this  unclean,  only  partially  sancti- 
fied condition  of  the  heart,  saying,  "where  envying  and 
strife  is,  there  is  confusion  [disquiet,  unrest]  and  every 
evil  work."  (James  3:  16.)  If  these  weeds  of  the  old 
fallen  natiu-e  are  permitted  to  grow  they  will  not  only  do 


Its  Judgment. 


noxious  but  will  graduary  crowd  out  and  kill  all  the 
sweet  and  beautiftd  flowers  and  gracf>s  of  the  Spirit. 

PROPER  JUDGING  OF  OURSELVES. 

The  Apostle  Paul  refers  to  our  proper  growth  as  a 
New  Creation  and  our  proper  judging  or  criticizing  of 
ourselves,  saying,  "Having,  therefore,  these  promises, 
dearly  beloved,  let  us  cleanse  ourselves  from  all  filthiness 
of  the  flesh  and  spirit, — perfecting  holiness  in  the  rever- 
ence of  the  Lord."  (2  Cor.  7:1.)  "Let  a  man  examine 
himself" — let  him  note  the  weaknesses  and  filthinesses  of 
his  fallen  fleshly  nattue  and  seek  to  cleanse  himself, 
"putting  off"  the  deeds  of  the  "old  man"  and  being 
renewed,  changed  from  glory  to  glory,  more  and  more 
into  the  image  of  God's  dear  Son,  who  is  our  Exemplar  as 
well  as  otu*  Redeemer  and  Lord.  But  the  Apostle  Paul 
urges  that  we  cleanse  not  only  our  flesh  as  much  as  pos- 
sible, but  also  our  spirits,  or  minds — that  the  new  mind, 
the  holy  resolution,  or  will,  be  given  full  control,  and  that 
every  thought  be  brought  into  captivity  to  the  will  of 
God  as  expressed  by  and  illustrated  in  Christ. 

It  wiU  be  in  vain  that  we  shall  endeavor  to  cleanse  the 
flesh  and  to  bridle  the  tongue  if  we  neglect  the  heart,  the 
mind,  the  spirit,  in  which  are  generated  the  thoughts, 
which  merely  manifest  themselves  in  filthiness  of  the 
flesh — by  words  and  deeds.  Only  by  prayer  and  perse- 
verance can  this  cleansing  necessary  to  a  share  in  the 
Kingdom  be  accomplished — ' '  perfecting  holiness  in  the 
reverence  of  the  Lord."  Not  that  we  may  hope,  either, 
to  effect  an  absolute  cleansing  of  the  flesh.  It  is  the  abso- 
lute cleansing  of  the  will,  the  heart,  the  spirit,  that  the 
Lord  demands  (implying  as  complete  a  cleansing  of  the 
flesh  and  tongue  as  we  can  accomplish).  Where  he  sees 
the  heart  pure  and  true  to  him  and  his  spirit  and  law  of 
Love  he  will,  in  due  time,  give  the  new  body  suited  to  it. 
'*  Blessed  are  the  pure  in  heart,  for  they  shall  see  God." — • 
Matt.  5 :  8. 

How  appropriate  here  are  the  Apostle's  words  (2  Thes. 
3:  5) :  "The  Lord  direct  your  hearts  into  the  love  of  God" 
— the  love  that  is  gentle,  meek,  patient,  long-suffering; — 


The  New  Creation. 


that  seeketh  not  more  than  her  own,  and  that  is  not  pufTed 
up,  nor  envious; — that  thinketh  and  speaketh  no  evil, 
but  trusteth  and  is  kind  and  considerate  according  to 
the  Golden  Rule.  We  need  to  have  our  hearts  directed 
into  this  love,  for  as  a  New  Creation  we  are  walking  in  a 
new  way — not  after  the  flesh  but  after  the  Spirit.  And 
the  Lord  alone  is  ovir  competent  guide  and  director 
— though  he  may  use  various  of  his  "members"  as  his 
mouthpieces.  "Thine  ears  shall  hear  a  voice  behind 
thee  [from  the  past],  saying.  This  is  the  way,  walk  ye  in 
it." — Isa.  30:  21. 

"yea,  I  JUDGE  NOT  MINE  OWN  SELF;  HE  THAT  JUDGETH 

ME  IS  THE  LORD." 

There  are  a  few  of  the  New  Creation — remarkably  few, 
though, — who  seem  disposed  to  judge  themselves  un- 
mercifully. Properly  they  criticize  their  every  fault  and 
weakness  and  desire  to  be  rid  of  every  blemish ;  but  im- 
properly they  forget  that  the  Lord  knows  us  not  and 
judges  us  not  according  to  the  flesh,  but  according  to  the 
spirit — the  intent,  the  will,  the  desire,  the  effort.  They 
give  too  much  heed  to  the  words  of  Pharisees,  "I  thank 
thee  that  I  am  not  as  other  men,"  and  too  little  heed  to 
the  inspired  words  of  the  Lord,  respecting  the  grounds  of 
his  acceptance,  and  the  virtue  of  the  precious  blood  in 
cleansing  from  all  sin.  They  forget,  in  their  reasonings 
on  the  matter,  that  if  they  were  perfect  or  could  do  per- 
fectly they  would  need  no  Savior,  no  Advocate.  They 
forget  that  "by  grace  ye  are  saved"  and  not  by  works  of 
the  flesh. 

Such  need  to  apply  to  themselves  the  Apostle's  words, 
"  It  is  a  very  small  thing  that  I  should  be  judged  of  you, 
or  of  any  man's  judgment:  yea,  I  judge  not  mine  own 
self.  For  I  know  nothing  of  myself  [amiss  as  a  steward], 
yet  I  am  not  thereby  justified:  but  he  that  judgeth  me 
[and  all]  is  the  Lord.  Therefore  judge  nothing  before 
the  time,  until  the  Lord  come,  who  will  both  bring  to  light 
the  hidden  things  of  darkness,  and  will  make  manifest 
the  counsels  [intentions]  of  the  heart." — i  Cor.  4:  3-5. 

Our  confidence  is  in  the  Lord,  and  not  in  our  weak. 


Its  Judgment. 


411 


fallen  flesh.  We  have  learned  of  the  ^ace  and  mercy  of 
God  toward  all  who  are  trusting  him  and  seeking  to  walk 
after  the  spirit  of  LoVe,  even  though  unable  to  walk  fully 
up  to  its  perfect  requirements.  We  are  not  hoping, 
therefore,  to  be  perfect  in  the  flesh  but  perfect  in  spirit, 
in  intention;  and  that  ova  faith  and  zeal  will  (through 
the  merit  of  our  Redeemer)  be  cotinted  as  making  up 
for  our  actual  blemishes,  which  we  hate  and  strive 
against  daily.  As  we  consider  the  matter  we  ask, — 
Does  God  love  us  who  by  nature  were  children  of  wrath 
even  as  others?  Is  he  for  us,  willing  to  assist  us  and  to 
give  us  credit  for  every  good  desire  and  effort ,  even  though 
it  result  in  partial  or  total  failure?  Yes,  the  Lord  an- 
swers: "The  Father  himself  loveth  you."  The  Apostle 
adds, — If  God  so  loved  us,  while  we  were  yet  sinners, 
that  he  gave  his  Only  Begotten  Son  for  our  redemption, 
"shall  he  not  with  him  freely  give  us  all  things  [needftil 
to  us  in  our  race  for  the  prize  he  sets  before  us  in  the 
Gospel]?"  Stirely  if  he  loved  uf5  while  sinners,  he  loves 
us  still  more  tenderly  now ; — now  that  he  has  adopted  us 
into  his  family, — now  that  he  sees  in  our  hearts  an 
earnest  desire  to  do  his  will.  Let  us,  then,  be  of  good 
faith  and  approach  with  courage  to  the  throne  of  the 
heavenly  grace,  that  we  may  obtain  mercy  and  find  grace 
to  help  in  every  time  of  need. — Heb.  4:  16. 

A  word  of  warning,  however,  is  needed  on  the  other 
side  of  this  question.  We  have  all  known  instances  in 
which  humility  and  lack  of  confidence,  and  fear  and  dis- 
trust of  God's  grace,  have"  given  place  to  an  opposite  con- 
dition of  brazen  self-assurance  and  total  blindness  to 
faults  and  pharisaical  thanks  for  being  better  than  other 
men.  Alas!  this  is  a  most  deplorable  and  we  fear  hope- 
less state!  Faith  is  needful,  but  it  must  be  faith  in  God 
and  not  in  self.  The  occasion  of  such  a  deflection  ^ill 
generally  be  fotmd  in  a  neglect  of  the  Law  of  Love — the 
Golden  Rxale.  The  perversion  of  love  for  the  Lord,  love 
for  his  gracious  plan,  love  for  the  brethren  of  the  New 
Creation  and  sympathetic  love  for  the  world  of  mankind 
is — self-love,  self-importance,  self-honor,  self-glorifica- 
tion.   Let  us  beware  of  this  side  track  which  leads  far 


412 


The  New  Creation. 


from  the  Lord  and  his  Spirit  and  his  Kingdom.  Though 
leaders  are  specially  liable  to  this  snare,  others  also  are 
exposed  to  it.  Some  very  deficient  in  every  qualifica- 
tion for  teachers  become  sadly  "puffed  up  in  their 
fleshly  minds" — proud,  knowing  nothing,  "but  doting 
about  questions  and  strifes  of  words,  whereof  cometh 
envy,  strife,  railings,  evil-surmisings  .  .  .  from  such 
withdraw  thyself.  For  godliness  with  contentment  is 
great  gain." — i  Tim.  6:  4-6;  see  also  i  John  3:  9,  10. 

THE  CHURCH  SHOULD  JUDGE  SOME  MATTERS. 

While  individually  we  are  not  to  judge,  or  condemn, 
but  to  await  the  Lord's  time  for  public  manifestation  of 
his  decision  in  respect  to  each  member  of  his  body,  the 
"New  Creation,"  yet  in  some  cases  the  Church  [congre- 
gation— Ecclesia]  is  in  duty  bound  to  judge.  For  in- 
stance, the  Apostle  mentions  a  case  of  fornication  pub- 
licly acknowledged  by  the  offender  against  morals,  and 
known  to  the  entire  Chiirch ;  he  declares  that  in  fellow- 
shiping  such  a  confessed  libertine  the  Church  had  en-ed ; 
and  forthwith  he  exercised  his  apostolic  authority  in 
excommunicating  the  transgressor,  separating  him 
from  the  fellowship  of  the  believers,  figuratively  deliv- 
ering him  over  to  Satan,  to  chastisements,  for  the  de- 
struction of  his  carnality,  that  the  spirit,  the  new  mind, 
might  thus  ultimately  be  saved,  in  the  day  of  the 
Lord,  in  the  reckoning  time  at  the  close  of  this  age. — 
I  Cor.  5:  5. 

Only  the  Lord  himself  or  one  of  his  Apostles  (the 
special  twelve,  of  whom  Paul  was  the  last,  chosen  to 
Judas'  place)  would  have  the  authority,  the  right,  to 
proceed  in  the  manner  declared ;  just  as  only  an  Apostle 
could  have  dealt  as  Peter  did  with  Ananias  and  Sapphira. 
(Acts  5:  i-ii.)  The  Apostle  Paul  explains  his  position 
further,  saying,  "I  wrote  unto  you  in  an  epistle,  not  to 
company  with  fornicators.  Yet  not  altogether  [forbid- 
ding dealings]  with  fornicators  of  this  world,  or  with  the 
covetous,  or  extortioners,  or  with  idolaters;  for  then 
must  ye  needs  go  out  of  the  world."  He  would  have 
them  see  that  it  is  one  thing  to  have  business  dealings 


Its  Judgment. 


413 


with  the  tmsanctified,  and  an  entirely  different  matter 
to  recognize  such  as  fellow-members  of  the  New  Creation. 
The  lowering  of  the  moral  standard  would  be  no  kind- 
ness to  the  transgressor,  either ;  he  would  be  more  helped 
by  seeing  that  his  uncleanness  separated  him  entirely 
from  the  Lord's  people;  and  if  really  begotten  of  the 
Spirit  of  God  he  would  the  more  quickly  and  the  more 
keenly  realize  his  true  position,  learn  the  lesson  and  re- 
pent. The  Church  practised  a  mistaken  charity  toward 
the  offender  and,  thereby,  risked  a  general  demoraliza- 
tion amongst  its  members,  and  also  a  contagion  amongst 
all  believers  in  other  congregations  who  might  leam  of 
the  conditions  prevailing  at  Corinth. 

The  Apostle  outlines  briefly  the  duty  of  the  faithful 
in  such  cases ;  and  we  paraphrase  his  words  as  follows : 
What  I  have  written  unto  you  is,  that  you  should  not 
have  fellowship  with  a  man  known  as  a  "brother"  if  he  be 
a  fornicator,  or  covetous,  or  an  idolater,  or  a  reviler,  or  a 
drunkard,  or  an  extortioner; — no,  not  so  much  as  to  eat 
with  such.  Indeed,  I  am  not  attempting  to  judge  the 
world;  but  I  am  urging  that  you  as  a  Chtirch  should 
judge  those  whom  you  accept  as  brethren.  God  will 
judge  the  outsiders :  your  duty  is  to  put  away  from  your 
midst  wicked  persons. — i  Cor.  5. 

The  Apostle  follows  this  argument  by  criticizing  the 
fact  that  in  disputes  between  brethren  there  was  a  dis- 
position to  go  to  worldly  law-courts  for  justice  instead 
of  enduring  the  wrong  patiently  if  it  were  endurable,  or, 
if  imbearable,  taking  it  to  the  Church  as  a  court  of  last 
resort.  The  Apostle  urges  that  if  God  is  selecting  the 
Church  to  be  the  futtire  judge  of  the  world,  its  members 
should  certainly  be  no  less  fair  and  honorable  and  just 
in  their  decisions  than  the  world,  even  now.  The  least 
esteemed  in  the  Church  should  be  trustworthy  in  such 
matters.  Is  there  not  one  in  your  midst  in  whose  wis- 
dom and  integrity  all  could  trust  implicitly,  and  to  whose 
decision  disputants  would  bow? 

"Why  do  ye  not  rather  take  wrong?"  Why  do  ye 
not  suffer  injustice,  if  you  consider  the  decision  unfair? — 
why  not  siaffer  loss,  rather  than  perpetuate  quarrels  or 


414 


The  New  Creation. 


resort  to  public  courts  with  charges  against  each  other? 
Nay,  says  the  Apostle,  I  perceive  that  not  only  are  you 
unwilling  to  suffer  injustice  for  the  sake  of  peace  and 
harmony  in  the  body  of  Christ,  but  worse,  and  more  o^  it: 
there  are  some  among  you  willing  to  do  wrong  and  de- 
fraud— even  their  brethren.  Are  you  not  as  the  Lord's 
Church  seeking  to  attain  the  Kingdom?  And  "know 
ye  not  that  the  unrighteous  [unjust]  shall  not  inherit  the 
Kingdom  of  God  ?  Be  not  deceived :  neither  fornicators, 
nor  idolaters,  nor  adulterers,  nor  effeminate,  nor  abusers 
of  themselves  with  mankind,  nor  thieves,  nor  covetous,  nor 
drunkards,  nor  revilcrs,  nor  extortioners  shall  inherit  the 
Kingdom  of  God.  And  such  were  some  of  you:  but  ye 
are  washed ;  but  ye  are  sanctified ;  but  ye  are  justified  in 
the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  ottr  God." 
— I  Cor.  6:  i-ii. 

This  statement  of  offenses  which  wotild  debar  from 
the  Kingdom  is  to  be  a  guide  respecting  offenses  which 
should  debar  from  fellowship  in  the  Church.  In  respect 
to  all  these  things,  then,  the  words  apply, — "Put  away 
from  among  yourselves  that  wicked  person,"  whoso- 
ever he  may  be,  that  is  guilty  of  any  of  these  offenses. 

"if  thy  brother  trespass  against  thee." 

But  is  not  this  in  conflict  with  oiu"  Lord's  command, 
"Judge  not  that  ye  be  not  judged?"  Must  we  not  first 
judge  the  evil-doer  individually,  and  then  talk,  or  gossip, 
about  his  evil  deeds,  or  do  "evil  speaking"  respecting 
him,  so  that  the  entire  Chiu-ch  may  know  and  repudiate 
the  evil-doer? 

By  no  means:  the  divine  arrangement  is  fvdly  in  har- 
mony with  itself  when  rightly  imderstood.  If  A  and  B 
have  a  difference,  and  A  believes  himself  to  be  defrauded 
by  B,  he  must  not  judge  B  in  the  sense  of  condemning 
him.  He  may  only  say, '  There  is  a  difference  between 
us,  and  I  feel  sure  that  I  am  right;  though  B  may  feel 
equally  confident  that  he  is  right  and  that  I  have  not 
been  wronged."  A  may  not  disfellowship  B  on  this 
account,  for  to  do  so  would  be  to  judge  him — to  condemn 
him.    He  may  say,  to  himself,  "The  matter  is  trivial. 


Its  Judgment. 


415 


anjrway,  as  between  brethren,  and  I  will  let  it  drop, 
believing  that  B,  as  a  brother  in  the  Lord,  would  not 
wrong  me  intentionally,  and  that  it  may  be  that  my 
view  and  not  his  is  the  wrong  one." 

However,  if  he  be  not  able  to  take  this  view  he  still 
must  not  judge,  must  not  decide,  that  he  is  right  and  B 
wrong — but  must  go  to  B  and  explain  how  the  matter 
appears  to  him,  and  if  possible  reach  a  kind,  brotherly 
agreement,  perhaps  by  mutual  concessions.  But  if  they 
cannot  agree,  he  may  ask  two  or  three  of  the  wisest 
brethren  of  the  Church,  C  and  D  (brethren  in  whose 
sincerity  B  as  well  as  himself  wotild  have  great  confi- 
dence) ,  to  go  with  him  to  see  B  on  the  subject — not  to 
condemn  B,  for  even  A  himself  must  not  have  judged,  or 
condemned,  him ;  but  to  hear  the  matter  in  the  presence 
of  A  and  B  and  give  their  advice  to  both.  This 
shotdd  result  satisfactorily  to  all — especially  if  all  have 
the  spirit  of  love  one  for  the  other  and  the  desire  to  do 
right  toward  one  another  as  members  of  the  anointed 
body.  But  if  peace  is  not  yet  established,  there  still  is 
to  be  no  judging,  no  condemnation;  for  two  or  three 
brethren  cannot  "jttdge"  but  only  the  Chtirch. 

If  when  A  took  with  him  C  and  D,  they  gave  their 
opinion  against  A  and  in  favor  of  B,  that  shotdd  end  the 
matter.  Under  such  conditions  A  cannot  take  the 
question  to  the  Chtu-ch.  He  evidently  ^yould  be  quite 
self-opinionated  and  "heady"  to  carry  the  matter 
ftirther.  The  Lord's  instructions  give  him  no  ftuther 
privilege  (Matt.  18:  15) ;  but  if  he  were  still  dissatisfied, 
we  know  of  no  principle  that  would  be  violated  if  he  took 
two  or  three  other  able  and  imprejudiced  brethren,  E, 
F,  G,  to  B,  for  a  fresh  hearing  of  the  case  and  for  their 
advice. 

But  if,  when  A  took  C  and  D  to  B,  they  all  sided 
with  A's  contention  that  B  had  wronged  him  and  refused 
to  desist,  and  if  B  after  a  reasonable  time  refused  or  neg- 
lected to  right  the  wrong,  A  would  be  privileged  in  con- 
junction with  C  and  D  to  call  a  meeting  of  the  Church,  to 
whom  the  whole  matter  shotdd  be  rehearsed  by  both  A 
and  B ; — for  it  is  to  be  supposed  that  if  B  still  associates 


4i6 


The  New  Creation. 


with  the  Church  he  recognizes  its  counsel  and  authority, 
and  it  is  to  be  presumed  also  that  B  is  conscientious. 
When  the  Church  hears  the  matter,  it  is  not  to  be  for- 
gotten that  only  the  justified  and  sanctified  constitute  the 
Church,  and  that  they  are  sitting  in  judgment  in  the 
name  of  their  Lord  and  Head  and  to  deliver  his  judg- 
ment. The  matter  is  not  to  make  a  factional  fight  in  the 
Church,  but  to  preserve  its  tmity  in  the  bonds  of  peace. 
A  and  B,  of  course,  should  not  vote,  nor  should  anyone 
vote  who  felt  any  other  than  a  desire  to  express  the 
Lord's  judgment  in  the  matter.  The  decision  should  be 
unanimous,  or  practically  so — even  though  this  should 
require  some  modification  of  the  extremes  of  sentiment. 
Let  justice  always  be  tempered  with  mercy,  "Consider- 
ing thyself,  lest  thou  also  be  tempted." — Gal.  6:  i. 

The  Church's  decision  is  to  be  accepted  as  final  by  all; 
and  whoever  refuses  to  accept  and  conform  to  its  re- 
quirements in  such  a  matter  of  morals  (not  of  con- 
science) is  to  be  unto  the  others  "  as  an  heathen  man  or  a 
publican, " — until  such  time  as  he  shall  cease  to  defy  the 
Ch-arch, — ^when,  of  cotu^e,  he  shall  be  forgiven  and  re- 
ceived fully  into  fellowship  as  before.  The  object  is  not 
to  cast  the  brother  off  utterly;  but  merely  to  show  dis- 
favor toward  his  wrong  course  with  a  view  to  assisting  him 
to  its  correction.  To  treat  such  an  one  "as  an  heathen 
man  and  a  publican"  would  not  mean  to  slander  or  dis- 
honor him  even  after  he  had  been  cast  off.  The  Lord's 
people  are  not  to  be  slanderers  or  backbiters  tmder  any 
circumstances:  the  general  command, — "Speak  evil  of 
no  man,"  covers  the  case  exactly.  We  are  neither  to 
speak  ill  of,  nor  to  look  cross  at,  publicans  and  sinners, 
nor  to  refuse  to  do  business  with  them;  but  we  are  to 
withhold  from  them  the  special  fellowship  and  coiutesy 
appropriate  to  the  brethren  of  the  New  Creation  and 
possessed  of  the  holy  Spirit  and  its  love,  jcy  and 
peace. 

Should  B  refuse  to  hear  the  Church  and  to  desist  from 
doing  wrong  to  A,  and  then  later  repent  and  be  received 
back  into  full  fellowship,  his  contumacy  should  be  remem- 
bered against  him  if  at  any  time  he  were  nominated  for 


Its  Judgment. 


417 


the  duties  of  an  Elder.  He  wotdd  need  to  manifest  a 
decided  change  before  being  considered  fit  for  that  ser- 
vice; for  even  if  he  were  thoroughly  conscientious,  his 
course  would,  at  least,  prove  him  rather  obtuse  as  re- 
spected right  where  his  personal  interests  were  involved. 
Indeed,  to  refuse  to  heed  the  counsel  of  three  brethren 
and  to  necessitate  the  bringing  of  the  wrong  to  the 
Church  for  adjudication  would  be  an  unfavorable  indi- 
cation, even  if  he  afterward  heard  the  Church  and  obeyed 
it  and  made  amends  to  A. 

FORGIVE,  SEVENTY  TIMES  SEVEN  TIMES. 

Suppose  that  when  A  went  first  to  B,  to  discuss  the 
injustice  done  to  A,  the  conference  resulted  in  B's  ac- 
knowledging his  fault  and  endeavoring  to  right  the  same 
to  the  best  of  his  ability;  or  suppose  he  thus  repented 
after  the  second  visit  of  A  with  C  and  D,  what  should  be 
the  attitude  of  A  toward  B  ?  He  should  forgive  him,  and 
that  most  heartily.  He  may  not  even  put  upon  him  a 
penalty  but  remember  the  words, — "Vengeance  is  mine, 
I  will  repay,  saith  the  Lord!"  But  how  often  may  this 
be  kept  up?  How  many  times  must  we  forgive  if  he 
repents  ?  How  long  must  we  bear  with  his  weaknesses  ? 
"Seven  times?" — asked  Peter.  Our  Lord's  answer 
comes  down  to  us  equally — "I  say  not  unto  thee  until 
seven  times,  but  until  seventy  times  seven."  We  must 
forgive  the  trespasses  of  others  as  we  would  have  our 
Father  in  heaven  forgive  our  trespasses  against  his 
divine  law.  If  tempted  to  despise  our  brother  on  ac- 
count of  his  weaknesses,  we  must  think  of  otir  own 
weaknesses,  and  remember  that  he  who  shows  no  mercy 
shall  receive  no  mercy.* — James  2:  13. 

OFFENSES  AGAINST  THE  CHURCH. 

We  have  considered  the  procedure  proper  in  judging 
offenses  against  the  individual;  but  in  the  case  of  the 
fornicator  mentioned  by  the  Apostle,  and  in  other  sup- 
posable  cases,  the  offense  might  be  against  no  particular 
member  of  the  Ecclesia;  but  against  the  whole, — against 

♦See,  additionally.  Chapter  vi. — "Discipline  in  the  Ecclesia.** 
27  P 


4i8 


The  New  Creation. 


the  cause  we  unitedly  represent.  What  then  should  be 
the  mode  of  procedure? 

It  might  be  the  same  as  in  the  individual  grievance,  if 
the  sin  were  not  public  property.  But  if  the  matter 
were  publicly  known,  it  would  be  the  duty  of  the  elders 
to  cite  the  offender  before  the  Church  for  trial,  without 
the  preliminary  private  visits ;  because  the  publicity  had 
taken  it  beyond  any  private  settlement.  Likewise,  if  it 
were  a  case  of  slander  against  the  elders  or  any  of  them, 
the  hearing  should  be  by  the  Church  and  not  privately; 
because  the  slanderers,  if  they  conscientiously  thought 
the}  had  a  good  cause,  yet  had  neglected  the  Lord's 
rule  ("  Go  to  him  alone,"  and  afterward  "  Take  with  thee 
two  or  three  others  ')  and  had  spread  scandalous  and 
'defamatory  tales,  had  thereby  carried  the  matter  be- 
yond the  power  of  individual  rectification  and  made  it  a 
matter  for  the  Chtu-ch. 

In  such  cases  it  would  be  proper  for  the  slandered 
Elder  to  call  together  the  Board  of  Elders  as  representa- 
tives of  the  Church,  and  to  deny  the  calvunnies  and  ask 
that  the  slanderers  be  indicted  to  answer  charges  of 
slander  and  false-witnessing  before  the  Chiirch ;  because 
their  offense  was  toward  the  Chtirch  (i)  in  that  it  was 
contrary  to  the  rules  laid  down  by  the  Head  of  the 
Church  and  contrary  to  decency  and  good  morals;  and 
(2)  because  the  slander  being  against  an  Elder  chosen  by 
the  Church  was  thus  a  slander  against  the  entire  Church 
selecting  him.  The  slanderers  should  be  condemned 
and  rebuked  and  required  to  acknowledge  their  error; 
but  after  doing  this  they  would  have  a  right  to  proceed 
against  the  Elder  supposed  to  be  in  error,  just  as  they 
should  have  done  at  first. 

WE  MUST  ALL  APPEAR  BEFORE  THE  TRIBUNAL  OF  CHRIST. 
—2  Cor.  5: 10.— 

The  "we"  of  this  text,  undoubtedly  refers  to  the 
Church — the  New  Creation.  It  is  not,  however,  to  be 
confounded  with  the  gathering  of  "all  nations"  before 
the  Son  of  Man  when  he  shall  come  in  his  glory  and  all 
the  holy  messengers  with  him,  as  recorded  in  Matt.  25: 


Its  Judgment . 


419 


31-46.  When  the  Son  of  Man  "shall  sit  on  the  throne 
of  his  glory"  he  has  promised  that  his  faithful  Ecclesia, 
his  Bride,  shall  share  that  throne  and  glory,  and  shall 
share  in  that  Millennial  judgment  of  the  nations,  in- 
cluding "all  that  are  in  their  graves." 

The  Church's  judgment  is  evidently  pictured  and 
described  by  ovtx  Lord  in  Matt.  25:  14-30  and  Luke 
19:  12-26.  It  will  take  place  in  the  end  of  this  age  and 
be  the  first  work  of  the  King  at  his  second  advent,  before 
he  begins  to  deal  with  the  world.  He  will  first  reckon 
with  his  own  servants,  to  whom  he  intrusted  various 
stewardships  of  wealth  and  influence,  talent  and  op- 
portxmity,  which  they  have  been  more  or  less  faithful, 
persevering  and  self-sacrificing  in  using.  These  must 
all  be  reckoned  with,  and  the  faithful  be  rewarded  and 
given  rule  over  two  cities,  five  cities  or  ten  cities, — other 
wise  designated  "the  joys  of  thy  Lord."  The  rewards 
will  not  all  be  alike  as  respects  glory  and  honor,  though 
all  will  be  glorious  and  honorable.  "As  star  diflFereth 
from  star  in  glory"  so  shall  be  those  who  will  share  the 
First  Resttrrection  to  "glory,  honor  and  immortality." — 
I  Cor.  15:41. 

Faithfulness,  love,  zeal  will  be  the  tests.  Those  who 
have  talents  and  bury  them  in  the  earth,  in  business  or 
pleasure  or  sloth,  will  thus  show  lack  of  love  and  appre- 
ciation— and  consequently  un worthiness  of  the  King- 
dom, and  will  not  enter  "the  joys  of  the  Lord,"  nor  be 
permitted  to  reign  with  him  in  the  blessing  of  the  world, 


420 


The  New  Creation. 


"THE  LORD  KNOWETH  HOW." 

—2  PETER,  ii.  9. — 


"  I  will  trust,  and  not  be  afraid." — Isa.  xii.  21. 
"  The  storm-clouds  are  rolling  across  the  horizon, 
And  peal  upon  peal  of  the  thunder  is  heard : 
The  flashes  of  lightning  are  vivid  and  awful: 
Yet  never  a  fear  in  this  bosom  is  stirred, 
For  is  it  not  written,  and  everywhere  shown, 
'  The  Lord  knoweth  how  to  deliver  His  own!' 

"  The  gleam  of  the  sword  can  be  seen  in  the  distance, 

The  moans  of  the  wounded  and  dying  we  hear; 

And  warfare  and  bloodshed  are  growing  more  rampant: 

But  none  of  these  things  can  awaken  a  fear, 

For  is  it  not  written  and  everywhere  shown, 

'  The  Lord  knoweth  how  to  deliver  His  own!' 

"  The  foe  we  contend  with  is  artful  and  cunning. 
And  many,  indeed,  are  the  snares  he  has  laid: 
We  are  not  unmindful  of  Satan's  devices. 
Though  of  his  temptations  we  are  not  afraid ; 
For  is  it  not  written,  and  everywhere  shown, 
'  The  Lord  knoweth  how  to  deliver  His  own!' 

" '  The  Lord  knoweth  how,'  though  we  often  are  puzzled, 

And  t»  our  conceptions  no  pathway  is  clear; 
But  since  we  are  guided  by  Infinite  Wisdom, 
The  word  He  hath  spoken  forbids  every  fear: 
For  is  it  not  written,  and  everywhere  shown, 
'  The  Lord  knoweth  how  to  deliver  His  own!' 

" '  The  Lord  knoweth  how,'  is  our  strength  in  our  weakness. 

The  promise  of  sunshine,  though  storm-clouds  appear; 
A  peaceful  assurance  amid  every  battle. 
The  way  of  escape  from  each  trial  and  fear; 
For  is  it  not  written,  and  everywhere  shown. 
The  Lord  knoweth  how  to  deliver  His  own!' " 


STUDY  X. 


THE  BAPTISM  OF  THE  NEW  CREATION. 

Baptism  in  thb  Second  Cbnttoy.— Sponsors  in  Baptism.— Baptismai. 
Cbrsmonies  op  thk  Cbukch  op  Rome. — Infant  Baptism,  Wht 

intboducbd.— scaipturb  testimony  on  baptism.  "  disciple" 

View.— "  Baptist  "  View.— The  T»oe  View.— Baptism  into 
Christ's  Death. — "By  Onb  Spirit  Wb  arb  All  Baptized  into 
Onb  Body."— The  Baptism  of  Fire.- Symbolical  Baptism  in 
Water. — Is  Symbolic  Baptism  Necessary?— The  Proper  Symbol. 
—Who  May  Administer  It.— The  Form  op  Words.— Rbfbtitiok 
OF  the  Symbol—"  Baptized  por  thb  Dbad," 

CHRISTIAN  people  are  a  tinit  in  understanding  that 
the  New  Testament  teaches  baptism,  although 
there  is  a  great  diversity  and  confusion  of  thought 
respecting  its  mode  and  significance. 

The  great  falling  away  from  the  faith,  alluded  to  by 
the  apostles  in  the  New  Testament,  had  gained  such 
headway  by  the  second  century  that  very  superstitious 
views  respecting  baptism  had  gained  control  in  the 
nominal  church  by  that  time.  Water  baptism  was  sup- 
posed not  only  to  bring  the  subject  into  relationship  with 
God  by  canceling  past  sins,  but  also  to  bring  to  him 
certain  graces  or  favors  from  God  as  a  member  of  the 
Church  of  Christ  which  could  not  otherwise  be  secured. 
Hence,  at  that  early  day,  not  only  did  believers  seek 
baptism  for  themselves,  but  also  for  their  children;  and 
because  infants  coiald  neither  believe  nor  enter  into 
covenant  promises  for  themselves,  an  arrangement  was 
made  by  which  other  than  the  parents  might  become 
sponsors  for  such  children — "spiritual  parents."  They 
solemnly  promised  that  the  children  should  believe  in 
the  Lord  and  walk  in  his  ways,  and  obligated  themselves 
to  see  to  their  religious  training.  These  were  called  god- 
fathers and  godmothers. 

Both  the  teachers  and  the  taught  of  that  period  pro- 
gressed rapidly  to  formalism  and  elaborations  of  the 
^mbols  and  of  their  meaning.    Special  fonts  for  bap- 

(421) 


423 


The  New  Creation. 


tismal  purposes  were  built  outside  the  churches  in  the 
third  century.  They  consisted  of  a  private  room  which 
connected  with  an  outside  porch,  the  latter  being  open 
to  the  public,  in  whose  presence  the  baptismal  vows 
were  taken,  after  which  the  subject  was  baptized  in  the 
font  privately.  The  officiating  minister  exorcised  the 
candidate,  to  cast  out  devils,  blowing  in  his  face  three 
puffs  of  breath,  as  representing  the  Father,  the  Son  and 
the  holy  Spirit.  The  water  in  which  the  baptism  took 
place  was  consecrated  by  an  elaborate  formula,  consti- 
tuting it  sacred  water,  a  part  of  the  formula  being  ex- 
orcism or  casting  out  of  evil  spirits  from  the  water. 
The  candidate  was  stripped  of  clothing,  as  representing 
the  complete  putting  off  of  the  old  man,  and  was  bap- 
tized three  times,  once  in  the  name  of  the  Father,  once 
in  the  name  of  the  Son,  and  once  in  the  name  of  the  holy 
Spirit.  All  this  was  done  outside  the  Church,  to  intimate 
that  the  candidate  was  not  yet  a  member  of  the  Church 
and  could  not  be  a  member  of  it  until,  by  this  procedure, 
he  was  inducted.  After  the  baptism  service,  the  candi- 
date for  membership  wore  white  clothing  until  the  fol- 
lowing Sunday.  Later  on,  the  separation  of  the  bap- 
tistry from  the  Church  ceased,  and  the  baptismal  fonts 
were  built  in  the  churches. 

The  Roman  and  Greek  Catholics  still  maintain  to  a 
considerable  degree  the  elaborate  ceremonial  of  the 
third  century,  with  slight  modifications  suitable  to  our 
day.  The  following  are  the  baptismal  ceremonies  of  the 
Church  of  Rome,  though  not  all  of  universal  application ; 

"(r)  The  child  is  held  without  the  Church,  to  signify 
an  actual  exclusion  from  heaven,  which  is  symbolized 
by  the  Church. 

"  (2)  The  priest  blows  three  times  in  the  face  of  the 
child,  signifying  thereby  that  the  devil  can  be  displaced 
only  by  the  Spirit  of  God. 

"  (3)  The  sign  of  the  cross  is  made  on  the  forehead  and 
bosom  of  the  child. 

"  (4)  The  priest,  having  exorcised  the  salt,  puts  it  into 
the  mouth  of  the  infant,  signifying  by  it  that  wisdom 
which  shall  preserve  him  from  corruption. 


Its  Baptism. 


423 


"  (5)  The  child  is  exorcised. 

"  (6)  The  priest  touches  his  mouth  and  ears  with 
saUva,  pronouncing  the  word  ephphatha. 

"(7)  The  child  is  tinclothed,  signifying  the  laying 
aside  of  the  old  man. 

"  (8)  He  is  presented  by  the  sponsors,  who  represent 
the  Church. 

"  (9)  The  renunciation  of  the  devil  and  his  works  is 
made. 

"  (10)  He  is  anointed  with  oil. 

"  (11)  The  profession  of  faith  is  made. 

"  (12)  He  is  questioned  whether  he  will  be  baptized. 

"(13)  The  name  of  some  saint  is  given  to  him,  who 
shall  be  his  example  and  protector. 

"(14)  He  is  dipped  thrice,  or  water  is  poured  thrice 
upon  his  head. 

"  (15)  He  receives  the  kiss  of  peace. 

"  (16)  He  is  anointed  on  the  head,  to  show  that  by  bap- 
tism he  becomes  a  king  and  a  priest. 

"  (17)  He  receives  the  lighted  taper,  to  mark  that  he 
has  become  a  child  of  light. 

"  (18)  He  is  folded  in  the  alb  (a  white  robe),  to  show 
his  baptismal  ptirity." — Elliott's  Delineation  of  Ro- 
manism, Vol.  I.,  p.  240.  See  also  Roman  Catholic  Cate- 
chism, p.  252. 

The  foregoing  perversions  of  baptism  were  held  for 
over  1200  years  before  the  organization  of  the  various 
Protestant  denominations  of  to-day.  Doubtless  there 
were  some  of  the  Lord's  people  who  saw  matters  in  a 
somewhat  clearer  light,  but  we  may  reasonably  say  that 
they  were  extremely  few,  and  that  practically  no  record 
of  them  and  of  their  divergence  of  view  comes  down  to  us 
through  the  pages  of  history.  It  is  not  surprising  that 
Protestants  of  the  15th  and  i6th  centuries,  having  in- 
herited these  traditions  and  participated  in  them,  would 
be  considerably  under  their  influence,  and  that  while 
divesting  themselves  of  much  of  the  extreme  ceremony 
they  maintained  the  same  general  views  and  customs. 
Even  to-day  otherwise  intelligent  people  have  a  super- 
stitious fear  respecting  what  might  be  the  everlasting 


424 


The  New  Creation. 


future  of  their  children  dying  in  infancy  without  having 
been  baptized — hence,  without  having  received  remis- 
sion of  sins,  and  without  having  been  inducted  into  mem- 
bership in  the  Church.  In  harmony  with  these  super- 
stitions, we  find  that  although  every  effort  is  made  in  all 
denominations  to  keep  all  power,  privilege  and  authority 
in  the  hands  of  the  clergy  and  out  of  the  hands  of  the 
laity,  nevertheless  it  is  very  generally  admitted  that  in 
extreme  cases,  where  an  infant  is  not  expected  to  live, 
and  where  the  services  of  a  clergyman  cannot  be  secured 
in  time,  any  person  may  perform  a  baptism  service — the 
thought  being  that  no  risk  is  to  be  taken  in  respect  to  the 
child's  eternal  welfare.  The  privilege  of  the  laity  under 
such  circumstances  is  clearly  recognized  even  in  the 
Roman  and  Greek  Catholic  churches;  and  in  the  rubric 
of  the  Church  of  England  in  the  time  of  Edward  VI.  the 
matter  was  ordered  thus :  ' '  Pastors  and  curates  shall 
often  admonish  the  people  that  without  great  cause  and 
necessity  they  baptize  not  children  at  home  in  their 
houses;  and  when  great  need  shall  compel  them  so  to  do 
that  then  they  minister  it." 

We  quote  the  following  explanation  of  Baptism 
from  the  authorized  Roman  Catholic  Catechism  (page 
248):— 

"The  first  and  most  necessary  sacrament  is  baptism;" 
'  'because  before  baptism  no  other  sacrament  can  be  received ; ' ' 
and  "because  without  baptism  no  one  can  be  saved."  "In 
baptism  original  sin  and  all  sins  committed  before  baptism 
are  forgiven :  the  temporal  as  well  as  the  eternal  pimishment 
is  remitted  by  baptism."  "In  baptism  we  are  not  only 
cleansed  from  all  sin,  but  are  also  transformed,  in  a  spiritual 
manner,  made  holy,  children  of  God,  and  heirs  of  heaven." 

The  Lutheran  Church  holds  to  a  very  similar  state- 
ment on  this  subject. 

The  Church  of  England,  though  with  a  slightly  varied 
ceremony,  attaches  the  same  significance  to  infant  bap- 
tism. The  following  extracts  from  the  Book  of  Common 
Prayer  show  this : — 

"Sanctify  this  water  to  the  mystical  washing  away  of  sin; 
and  grant  that  this  child,  now  to  be  baptized  therein,  may 
receive  the  fulness  of  thy  grace,  and  ever  remain  in  t^e  num- 
ber of  thy  faithful  and  elect  children." 


Its  Baptism. 


425 


"We  receive  this  child  into  the  congregation  of  Christ's 
flock ;  and  do  sign  him  with  the  sign  of  the  Cross." 

"Seeing  now,  dearly  beloved  brethren,  that  this  child  is 
regenerate  and  grafted  into  the  body  of  Christ's  Church,  let 
us  give  thanks  unto  Almighty  God  for  these  benefits." 

'  'We  yield  thee  hearty  thanks,  most  merciful  Father,  that  it 
hath  pleased  thee  to  regenerate  this  infant  with  thy  Holy 
Spirit." 

The  Presbyterian  view  is  less  immoderate.  The  West- 
minster Confession,  Art.  28,  says:  "Baptism  is  a  sacra- 
ment ...  a  sign  and  seal  of  the  covenant  of  grace, 
of  his  ingrafting  into  Christ,  of  regeneration,  of  remission 
of  sins,"  etc.  It  declares  it  to  be  applicable  to  infant 
children  one  or  both  of  whose  parents  are  Christians, 
but  not  to  other  infants.  It  adds,  "Although  it  be  a 
great  sin  to  contemn  or  neglect  this  ordinance,  yet  grace 
and  salvation  are  not  so  inseparably  annexed  \mto  it  as 
that  no  person  can  be  regenerated  or  saved  without  it, 
or  that  all  that  are  baptized  are  tmdoubtedly  regener- 
ated." 

Attaching  less  importance  to  baptism,  Presbyterian 
rules  permit  none  but  ministers  to  perform  the  service, 
and  by  its  ministers  laying  stress  upon  the  importance  of 
baptism,  and  comparatively  few  knowing  of  the  last 
quoted  clause,  it  follows  that  Presbyterians  as  well  as 
others  fear  the  consequences  of  their  infants  dying  tm- 
baptized. 

Methodists,  and  the  Protestant  Episcopal  Church  in 
the  United  States,  and  most  modem  institutions,  accept 
this  last  stated,  moderated  view  of  the  importance  of 
infant  baptism. 

As  illustrating  this  matter,  an  anecdote  is  told  of  a  cer- 
tain doctor  who  was  called  late  at  night  to  attend  a 
dying  infant.  He  arrived  just  a  moment  in  advance  of  a 
clergyman,  sent  for  at  the  same  time.  It  being  evident 
that  the  physician  could  do  nothing  further  for  the 
child,  he  at  once  stepped  aside,  while  the  minister  hastily 
took  a  bowl  of  water,  sprinkled  a  few  drops  in  the  face  of 
the  child,  saying,  "I  baptize  thee  in  the  name  of  the 
Father,  the  Son  and  the  holy  Spirit."  The  child  a 
moment  or  two  after  expired,  and  as  the  doctor  and  the 


426 


The  New  Creation. 


clergyman  left  the  house  together  the  former  remarked 
to  the  latter,  "You  arrived  just  in  the  nick  of  time;  two 
minutes  more  and  you  would  have  been  too  late.  May  I 
ask  what  kind  of  shoes  you  wear  ? "  "  Congress  gaiters , ' ' 
responded  the  clergyman.  "Ah,  how  fortunate!"  said 
the  doctor.  "  Had  you  worn  laced  boots  you  would  not 
have  been  in  time,  and  think  what  disaster  that  would 
have  meant  for  the  child! " 

True,  many  of  the  more  enlightened  Christian  people 
would  deny  any  such  false,  superstitious  thought  as 
that  God  would  hand  over  an  unbaptized  infant  to 
devils,  eternally  to  torment  it,  or  do  anything  else  to  its 
detriment.  Nevertheless,  many  of  these  same  people 
manifest  great  concern  if  by  any  means  one  of  their 
children  should  die  without  this  ceremony;  and  some  of 
the  more  illiterate  certainly  have  a  most  positive  belief 
in  the  necessity  of  the  rite  and  a  most  torturing  fear  of 
the  consequences  if  it  is  omitted; — so  strong  is  the  in- 
fluence coming  down  to  us  from  the  centuries  of  false 
beliefs — "the  dark  ages." 

Evidences  that  these  wrong  views  of  the  natiire, 
necessity  and  efficacy  of  baptism  had  developed  as 
early  as  the  second  century,  may  be  found  in  Hagen- 
bach's  History  of  Doctrines,  §72.  Later,  and  in  the  time 
of  Constantine,  and  supported  by  Tertullian  {De  Bapi., 
c.  18)  came  the  view  that  baptism,  having  such  a  magical 
power  to  cleanse  from  previous,  but  not  from  subsequent, 
sins,  it  should  be  delayed  until  as  near  the  hour  of  death 
as  possible.  Still  later,  "  extreme  unction  "  became  the 
solace  of  the  dying,  and  the  effort  was  made  to  get  all  as 
early  as  possible  into  the  Church.  It  was  "St.  Augustine" 
who  advanced  the  doctrine,  "  No  salvation  out  of  the 
Chiirch ; "  then,  as  a  consequence,  came  the  teaching  that 
infants  would  be  "lost"  unless  made  members  of  the 
Church,  and  from  that  time  and  that  theory  dates  the 
general  baptism  of  infants.  The  spirit  of  Churchianity, 
from  the  very  first,  has  been  to  stop  at  nothing  which 
would  add  to  its  influence  and  numbers.  The  character 
and  government  of  our  Creator  have  thus  been  be- 
smirched and  the  testimony  of  his  Word  made  void,  and 


Its  Baptism. 


427 


true  Christianity,  the  "wheat,"  injured  by  this  prolific 
sowing  of  "tares"  by  the  Adversary. 

INFANT  BAPTISM  REPUDIATED  BY  SOME. 

Amongst  those  who  recognize  that  baptism  is  enjoined 
upon  believers,  and  that  one  person  cannot  believe  for 
another,  infant  baptism  is  repudiated  as  being  unscrip- 
tural.     Moreover,  the   same   people   generally  hold 
that  nothing  constitutes  the  baptism  commanded  by 
otu-  Lord  and  the  apostles  except  an  immersion  in 
water.    These  call  attention  to  the  fact  that  the  Greek 
word  signifying    baptism,    haptizo,    has    the  signifi- 
cance of  immerse  or  cover  or  plunge  or  completely  make 
wet,  and  that  wholly  different  words  are  used  in  the 
Greek  when  sprinkling  or  pouring  or  raining  are  referred 
to.    These  believers  in  immersion  in  water  generally 
practise  one  immersion,  backward,  in  the  name  of  the 
Father,  the  Son  and  the  holy  Spirit,  though  a  few  prac- 
tise it  face  forward  three  times,  once  in  the  name  of  the 
Father,  once  in  the  name  of  the  Son,  and  once  in  the 
name  of  the  holy  Spirit     The  explanation  of  the  latter 
form  is  that  Christ  bowed  his  head  forward  when  he 
died,  and  that,  hence,  his  followers  should  be  immersed 
in  the  likeness  of  his  death,  face-forward.    It  does  not 
seem  to  occur  to  these  Christian  friends  that  Christ  was 
not  buried  face-downward,  and  that  the  Father  and  the 
holy  Spirit  neither  died  nor  were  btu-ied  at  all  and  that, 
therefore,  such  symbolizations  are  wholly  inconsistent, 
and  that  the  significance  of  the  words  "in  the  name  of 
the  Father  and  of  the  Son  and  of  the  holy  Spirit" 
would  properly  be — hy  the  authority  of  the  Father  and  of 
the  Son  and  of  the  holy  Spirit — that  the  Father,  the 
Son  and  the  holy  Spirit  concur  in  enjoining  the  baptism 
of  believers. 

Of  those  who  practise  one  immersion  backward,  there 
are  two  large  denominations,  viz.,  "Baptists"  and  "Dis- 
ciples," who,  nevertheless,  perform  the  service  with  very 
different  sentiments  respecting  its  significance  and  the 
results.  The  views  of  the  "Disciples,"  otherwise  calling 
themselves  "Christians"  (and  frequently,  without  their 


*28 


The  New  Creation. 


consent,  designated  as  "Campbellites"),  is  that  baptism 
(immersion  in  water)  is  for  the  remission  of  sins,  and  that 
such  as  have  not  been  immersed  in  water  are  yet  in  their 
sins,  "children  of  wrath."  This  view  of  the  subject 
cuts  off  the  great  mass  of  humanity  except  infants  (whose 
original  sin  they  seem  to  ignore)  and  even  professed 
Christians  of  nearly  all  denominations — Congregation- 
alists,  Methodists,  Presbyterians,  United  Presbyterians, 
Lutherans,  Episcopalians,  Roman  Catholics,  Greek 
Catholics,  etc. — would  thus  be  marked  as  sinners,  unjusti- 
fied before  God,  and,  therefore,  exposed  to  the  wrath  of 
God,  in  whatever  way  that  expression  shall  be  under- 
stood; and  by  nearly  all,  including  the  "Disciples,"  it  is 
tmderstood  to  mean  an  eternity  of  torture. 

This  is  a  hard  position  to  take,  not  in  respect  to  the 
world  only,  but  in  respect  to  the  mass  of  Christian  pro- 
fessors, and  we  do  not  wonder  that  our  "Disciple" 
friends  generally  avoid  pressing  the  question  to  so  ex- 
treme a  statement,  although  the  logic  of  the  proposition 
is  evident  to  them,  as  to  all  others  who  will  give  it  con- 
sideration. We  cannot  accept  this  to  be  a  correct  view 
of  baptism ; — to  us  it  is  neither  Scriptural  nor  reasonable. 
We  cannot  believe  that  the  Lord  has  made  the  eternal 
welfare  of  our  race  dependent  upon  their  knowledge  of, 
and  obedience  to,  any  such  institution.  Nevertheless, 
our  "Disciple"  friends  fortify  themselves  with  certain 
texts  of  Scriptiu"e  which  are  not  to  be  overlooked;  viz., 
John's  preaching  to  the  Jews  for  repentance  and  remis- 
sion of  sins;  the  preaching  of  the  apostles  at  Pentecost, 
to  the  Jews,  to  believe  and  be  baptized  for  remission  of 
their  sins,  and  to  call  upon  the  name  of  the  Lord,  washing 
away  their  sins.  (Matt.  3:6;  John  4:  i,  2;  Acts  2:  38, 
41.)  We  will  consider  these  Scriptures  in  due  time,  and 
see  how  and  why  they  are  applicable  to  Jews  only,  and 
never  applicable  to  Gentiles,  and  that  when  certain  Gen- 
tiles of  the  Church  of  Ephesus  confessed  that  they  had 
been  baptized  with  the  baptism  of  John — unto  repent- 
ance and  remission  of  sins — the  Apostle  Paul  commanded 
them  to  be  baptized  again  in  the  name  of  the  Lord  Jesus. 
— Acts  19:  3-5. 


Its  Baptism. 


429 


Our  Baptist  friends,  while  no  less  strenuous  in  their 
advocacy  of  immersion  in  water  as  the  only  baptism,  set 
up  a  totally  different  claim  respecting  its  efficacy.  They 
deny  that  it  is  for  the  remission  of  sins,  which  they  claim 
can  be  experienced  only  through  faith  in  the  Lord  Jesus 
Christ,  the  Redeemer.  They  hold,  however,  that  bap- 
tism is  the  door  into  the  Church,  and  that  only  those 
who  are  immersed  really  enter  the  Church,  and  that 
others  should  not  expect  nor  be  granted  the  privileges 
and  blessings  belonging  to  the  Church,  either  in  the  pres- 
ent life  or  in  the  life  to  come.  In  harmony  with  this 
thought,  Baptists  in  general  decline  to  welcome  to  the 
Communion  Table  any  not  immersed  in  water,  saying 
that  the  Communion  Table  is  not  for  the  world,  but  only 
for  the  Church,  and  that  none  are  in  the  Church  except 
those  who  have  passed  through  the  door  of  water  bap- 
tism. The  few  Baptist  churches  which  in  recent  years 
have  relaxed  this  rule  have  done  so  in  contravention  of 
their  theory.  In  illustration  of  this  subject  we  quote 
from  a  recent  article  by  J.  T.  Lloyd  in  the  Religious  Her- 
ald.   He  says: 

'  'Christian  baptism  is  the  Immersion  of  a  believer  in  water 
in  the  name  of  the  Father,  Son  and  Holy  Ghost — nothing  else 
is  [baptism].  Baptist  churches  are  the  only  Christian 
churches  in  existence.  Pedobaptists  [child-baptizers]  have 
no  right  to  the  Lord's  Supper.  Whenever  they  partake  of 
the  Lord's  Supper  they  partake  unworthily,  and  eat  aid 
drink  damnation  to  themselves." 

If  the  Baptist  theory  be  the  correct  one,  it  follows  that 
all  members  of  other  denominations  of  professed  Chris- 
tians who  have  not  been  immersed  in  water  have  deceived 
themselves  in  thinking  that  in  any  sense  of  the  word  they 
belong  to  the  Chvuch  of  Christ.  Because,  say  our  Baptist 
friends,  immersion  is  the  door  into  the  Church ;  whoever 
has  not  been  immersed  is  not  in  and  not  of  the  Church 
of  Christ,  which  is  the  body  of  Christ.  We  do  not  wonder 
that  our  Baptist  friends,  and  especially  those  of  the 
highest  standard  of  heart  and  intellect,  hesitate  to  press 
upon  the  public  these,  the  only  logical  conclusions  of  their 
belief.  To  do  so  would  be  to  bring  down  upon  them  the 
indignation  and  contumely  of  many  whom  they  are  botmd 


43° 


The  New  Creation. 


to  respect  as  Christians,  notwithstanding  their  theory 
to  the  contrary.  But  what  woxold  it  mean  if  this  Baptist 
theory  were  true?  We  answer  that  according  to  all  the 
different  creeds  of  Christendom  it  would  mean  that  only 
immersed  persons  would  be  saved,  and  that  all  the  re- 
mainder, of  all  denominations,  and  the  world  outside  of 
all  denominations,  would  be  lost ; — for  is  it  not  the  theory 
of  all  the  creeds  that  only  the  Church  is  to  be  saved,  and 
that  all  others  are  hastening  to  destruction  or  eternal 
torment  or  some  other  awful  future — the  destiny  to 
which  is  fixed  at  death? 

We  are  bound  to  dissent  from  all  of  the  foregoing  as 
imperfect  human  theories,  whose  inconsistencies  are 
clearly  manifest.  The  mere  statement  of  them  carries 
instant  conviction  of  their  erroneousness  to  every  intelli- 
gent and  unprejudiced  mind.  We  cannot  admit  that 
either  the  Disciple  denomination  or  the  Baptist  denomi- 
nation, or  both  of  these,  constitute  the  Church  of  the 
living  God,  whose  names  are  written  in  heaven,  to  the 
inclusion  of  all  their  immersed  memberships,  and  to  the 
exclusion  of  all  the  unimmersed  of  other  denominations. 
We  cannot  admit  that,  when  the  Son  of  Man  sowed  the 
good  seed  of  the  Gospel  in  the  field,  that  the  "wheat" 
was  all  brought  under  Baptist  fencing,  and  that  the 
"tares"  were  all  outside.  Nor  can  we  even  admit  that 
all  the  "wheat"  is  to  be  foimd  amongst  those  immersed 
in  water,  and  all  the  "tares"  as  well,  so  that  the  other 
denominations  would  be  excluded  from  the  Lord's  para- 
ble of  the  wheat  and  the  tares.  (Matt.  13.)  We  claim 
that  all  these  conflicting  theories  are  wrong — disapproved 
of  God.  We  claim  that  all  sects  and  denominations  are 
contrary  to  the  divine  institution, — one  Head,  one  Body, 
one  Faith,  one  Baptism,  We  are  not  claiming  that  the 
.Lord's  Church,  the  New  Creation,  has  many  members, 
but  admit  that  it  is  in  all  a  "little  flock." 

We  must  include  otu-  Baptist  friends  and  our  Disciple 
friends  with  our  Presbyterian  and  Methodist  and  Lu- 
theran and  Episcopal  and  Roman  Catholic  friends,  as  being 
a  part  of  the  one  general  Christendom,  otherwise  in  the 
Scriptures  termed  "Babylon."    The  Son  of  Man  and 


Its  Baptism. 


431 


his  faithful  followers  sowed  the  good  seed,  which  nas 
brought  forth  fruitage  throughout  Christendom,  which 
may  be  considered  the  wheat-field  of  this  Gospel  age. 
The  Adversary  has  sown  "  tares  "  so  prolifically  that  the 
"wheat"  is  well-nigh  choked,  and  in  some  respects  the 
field  might  more  properly  be  termed  a  tare-field  than  a 
wheat-field.  But  now,  at  length,  according  to  the 
Lord's  promise,  the  "harvest"  of  this  Gospel  age  having 
come,  he  is  sending  forth  his  reapers  to  gather  his '  'wheat" 
— every  grain  of  it — into  his  gamer;  and  it  is  manifest 
that  he  is  finding  these  grains  of  true  "wheat,"  not  all  in 
the  Baptist  and  Disciple  denominations,  but  also  amongst 
the  Presbyterians,  Methodists,  Episcopalians,  Lutherans, 
Congregationalists,  Roman  Catholics,  and  others.  It  is 
in  harmony  with  this  that  the  message  has  gone  forth  to 
the  Lord's  people  everywhere  throughout  Babylon: 
"  Babylon  the  Great  is  fallen  [divine  sentence  has  passed 
uponher  systems;  they  are  rejected  of  the  Lord];  ,  .  . 
come  out  of  her,  my  people,  that  ye  be  not  partakers  of 
her  sins,  and  that  ye  receive  not  of  her  plagues." — Rev. 
18:  2,  4. 

This  being  true,  it  is  very  evident  that  the  Baptists 
and  Disciples,  as  well  as  others,  have  made  very  serious 
mistakes  in  respect  to  what  baptism  is,  and  in  respect  to 
the  blessings  and  privileges  it  confers.  We  have  briefly 
reviewed  the  whole  situation  up  to  the  present  time,  to 
the  intent  that  it  may  be  manifested  to  all  that  there  is 
something  radically  wrong  in  respect  to  all  the  various 
theories  now  prevalent  on  the  subject  of  baptism  and 
that  we  may  all,  therefore,  be  the  better  prepared  to  go 
reverently  and  prayerfully  back  of  all  human  traditions 
and  theories  to  the  Word  of  the  Lord,  through  his  in- 
spired apostles  on  this  subject,  which  confessedly  is  an 
important  one — a  divine  institution.  It  is  only  after  we 
see  clearly  the  confusion  involved  in  all  of  the  various 
theories  of  Christendom  that  we  are  thoroughly  pre- 
pared to  appreciate  the  simplicity  of  the  divine  message 
on  this  subject. 

THE  SCRIPTURE  TESTIMONY  ON  BAPTISM. 

The  Jewish  ritual  contained  various  formulas  respect- 


432 


The  New  Creation. 


uig  the  cleansing  of  vessels  and  washing  and  sprinkling  of 
vinclean  persons,  etc.,  but  nothing  respecting  baptism 
{baptizo,  immersion)  such  as  John  preached  in  the  end 
of  the  Jewish  age.  John's  baptism  was  for  Jews  only, 
who  were  already  recognized  as  typically  cleansed  by  the 
Atonement-day  sin  offerings.  To  these  John's  baptism 
signified  repentance  from  recognized  sin,  violations  of 
the  Law  Covenant,  and  a  typical  cleansing  from  them 
— a  return  to  a  condition  of  righteousness  of  heart  or 
desire.  Jews  thus  repenting  of  sin  and  symbolically 
cleansed,  or  washed,  were  cotmted  as  restored  to  a  con- 
dition of  harmony  with  God,  previously  enjoyed  under 
their  Law  Covenant.  The  motive  back  of  John's  preach- 
ing and  baptizing  was  a  preparation  of  the  people  for  the 
Kingdom  of  God  and  for  a  revelation  of  Messiah,  which 
John's  preaching  declared  to  be  imminent,  and  for  which 
the  people  would  need  to  be  in  a  condition  of  heart-readi- 
ness if  they  would  receive  an  appropriate  blessing. 
Every  Jew  tmder  the  Law  Covenant  was  coimted  a  mem- 
ber of  the  house  of  Moses :  ' '  They  were  all  baptized  vmto 
Moses  in  the  sea  and  in  the  cloud."  (i  Cor.  lo:  2.) 
The  house  of  Moses  was  a  house  of  servants,  as  it  is  writ- 
ten, "Moses  was  faithful  over  all  his  house  as  a  servant." 
(Heb.  3:5.)  Under  the  divine  arrangement,  whoever 
would  be  faithful  as  a  member  of  the  typical  Israel  or 
house  of  servants  imder  Moses,  the  Mediator  of  the  typical 
or  Law  Covenant,  would  thus  be  in  such  a  condition  of 
readiness  of  heart  that  when  the  antitypical  Moses,  the 
Messiah,  Christ,  appeared,  they  would  be  ready  to  re- 
cieve  him  as  the  antitypical  Moses.  As  they  were  bap- 
tized into  Moses  in  the  sea  and  in  the  cloud,  the  acceptance 
of  Christ  as  instead  of  Moses  would  imply  that  they  were 
in  Christ  as  members  of  his  body,  under  him  as  their  head, 
and,  through  association  with  him,  ministers  of  the  New 
Covenant,  of  which  the  complete,  glorified  Christ,  head 
and  body,  will  be  the  Mediator. 

Hence,  John  did  not  baptize  his  believers  into  Christ, 
but  merely  unto  repentance,  bringing  them  back  to  a  con- 
dition of  harmony  with  Moses,  etc.,  in  which  condition, 
as  natural  branches  in  the  olive  tree  (Rom.  11:16-21) 
they  would  not  need  ingrafting  into  Christ,  for  Christ 
would  to  them  take  the  place  of  Moses,  who  for  the  time 


Its  Baptism. 


43^ 


merely  tj^ified  Christ.  Let  it  be  remembered,  too,  that 
this,  called  "John's  baptism"  and  said  to  be  unto  repent- 
ance and  remission  of  sins,  and  "  washing  away  of  sin," 
was  not  applicable  to  any  except  Jews; — because  Gen- 
tiles, not  being  baptized  into  Moses,  and  not  being  of  the 
typical  house  of  servants  at  any  time,  could  not  by  re- 
pentance of  sin  come  back  to  a  condition  which  they  had 
never  occupied.  Grentiles  who  believed  into  Christ 
must,  "therefore,  be  inducted  into  his  house  of  sons  in  a 
different  manner.  They,  as  the  Apostle  explains,  were 
the  wild  olive  branches,  "by  nature  children  of  wrath," 
strangers,  aliens,  foreigners  from  the  commonwealth  of 
Israel.  No  amoimt  of  repentance  and  reformation 
would  make  these  strangers  and  aliens  members  c^f  the 
typical  house  of  servants,  to  whom  alone  would  come  the 
privilege  of  passing  by  faith  in  Christ  from  the  house  of 
servants  into  the  antitypical  house  of  sons.  If  others 
would  become  branches  in  the  olive  tree  (Christ), 
whose  root  was  the  Abrahamic  promise  (Gal.  3:  16,  29), 
they  must  be  ingrafted  into  the  places  left  vacant  by  the 
breaking  off  of  the  "natural  branches"  of  the  original 
olive  tree — the  house  of  servants,  whose  hearts  were  not 
in  a  proper  condition  to  accept  the  Messiah,  and  who, 
therefore,  could  not  be  accepted  of  him  as  members  of 
his  house  of  sons.  "He  came  unto  his  own  [people, 
Israel],  and  his  own  [as  a  people]  received  him  not ;  but  to 
as  many  as  received  him,  to  them  gave  he  liberty  [privi- 
lege] to  become  the  sons  of  God,  even  to  as  many  as 
believe  on  his  name;  who  were  begotten,  jiot  of  the  will 
of  the  flesh,  nor  of  the  will  of  man,  but  of  God" — and 
who  thus  became  members  of  the  New  Creation — spir- 
itually.— John  i:  12. 

Typical  Israel  forsook  Egypt  (symbolical  of  the  world) 
to  follow  the  leadings  of  Moses ;  and  when  they  came  to 
the  great  test  or  trial  at  the  Red  Sea,  which  would  have 
meant  their  destruction,  except  for  God's  intervention 
through  Moses,  they  were  all  typically  baptized  into 
Moses  in  the  sea  and  in  the  cloud — ^the  sea  on  either  hand, 
the  cloud  above  them — and  became  his  house,  or  family, 
represented  by  him  as  their  head.  They  emerged  from 
287 


434 


The  New  Creation. 


the  sea  devoted  to  Moses,  pledged  to  follow  and  obey 
him.  They  were  still  further  pledged  to  him  as  the 
Mediator  of  the  Law  Covenant  at  Motmt  Sinai,  and  all 
of  their  hopes  were  bound  up  in  him  who  declared, — "A 
prophet  shall  the  Lord  your  God  raise  up  unto  you  from 
amongst  your  brethren,  like  unto  me ;  him  shall  ye  hear." 
{Deut.  i8:  15,  18;  Acts  3:  22.)  To  every  "Israelite  in- 
deed," already  thus  consecrated  and  bound  to  Moses 
even  unto  death,  and  with  all  their  hopes  of  life  anchored 
in  him,  it  was  but  a  small  remove  to  accept  Christ  in  his 
stead,  and  as  his  antitype;  and  to  understand  that  their 
pledges  under  the  Law  to  Moses  were  now  transferred 
by  divine  arrangement  to  Christ,  the  surety  of  the  New 
Covenant  which  they  engaged  to  serve.    2  Cor.,  3:6. 

With  the  Gentiles  the  matter  was  altogether  different, 
and  their  acceptance  of  Christ  would  properly  signify  all 
that  was  covenanted  by  the  Jew  to  Moses  and  subse- 
quently transferred  to  Christ.  It  should  not  surprise  us, 
therefore,  to  find  the  Scriptures  teaching  a  very  much 
wider  and  deeper  meaning  to  baptism  as  applied  to  those 
believers  who  were  not  Jews,  not  under  the  Law,  not  in 
Moses,  and  not,  therefore,  transferred  from  Moses  to 
Christ.  To  these  baptism  meant  all  the  radical  change 
that  is  pictured  by  the  Apostle  Paul  (Rom.  11)  by  the 
ingrafting  of  the  wild  olive  branches  into  the  good  olive 
tree.    It  meant  a  complete  transformation. 

BAPTISM  INTO  CHRIST'S  DEATH. 

"Know  ye  not  that  so  many  of  us  as  were  baptized  into 
Jesus  Chrtst  were  baptized  into  his  deathf 

"Therefore  we  are  buried  with  him  by  baptism  into  death: 
that  like  as  Christ  was  raised  up  from  the  dead  by  the  ^lory  of 
ilie  FatJter,  even  so  we  also  should  walk  in  newness  of  life. 

"For  if  we  have  been  planted  together  in  the  likeness  of  his 
death,  we  shall  be  also  in  the  likeness  of  his  resurrection." — 
Rom.  6:  j-5. 

We,  who  are  by  nature  Gentiles,  cannot  do  better  than 
accept  this  very  complete  explanation  of  the  true  bap- 
tism addressed  by  the  Apostle  Paul  to  the  believers  at 
Rome, — many,  if  not  all,  of  whom  had  been  Gentiles, 
"children  of  wrath."  In  three  verses  here  the  Apostle 
deals  most  thoroughly  with  the  subject  of  baptism  as  it 


Its  Baptism. 


435 


applies  to  us.  These  verses  are  very  generally  used  to 
prove  all  the  various  doctrines  of  baptism,  but  quoted 
especially  by  ova:  brethren  who  recognize  baptism  as  sig- 
nifying immersion  in  water.  Let  it  be  clearly  noticed, 
however,  that  the  Apostle  makes  not  one  word  of  refer- 
ence to  water  baptism.  Water  baptism  is  merely  a 
symbol,  or  pictiire  of  the  real  baptism;  and  the  Apostle, 
in  these  verses  explains,  from  various  standpoints,  the 
true,  the  essential  baptism,  without  which  no  one  can  be 
considered  a  member  of  the  body,  or  Church  of  Girist, 
while  all  who  receive  this  baptism,  of  whatever  name  or 
place,  color  or  sex,  are  to  be  counted  as  members  of  the 
Ecclesia,  members  of  the  New  Creation. 

The  Apostle  is  addressing  those  who  are  already  mem- 
bers of  Christ.  He  says:  "  Know  ye  not  that  so  many  of 
us  as  were  baptized  into  Jesus  Christ" — we  pause  here 
to  notice  that  he  does  not  say.  So  many  of  us  as  were 
sprinkled  with  water,  nor.  So  many  of  us  as  were  im- 
mersed in  water,  but,  "So  many  of  us  as  were  baptized 
[immersed]  into  Jesus  Christ."  "What  is  it  to  be  im- 
mersed into  Jesus  Christ?  Surely  he  here  is  carrying 
out  the  same  thought  that  he  elaborates  in  i  Cor.  12:  27: 
"Now  ye  are  the  body  of  Christ,  and  members  in  par- 
ticular." How  do  we  get  into  the  body  of  Christ  ?  The 
Apostle  answers  that  we  were  baptized  into  it,  and,  hence, 
are  now  counted  as  members  of  our  Lord,  members  under 
him  as  otir  Head,  members  of  "the  Church  which  is  his 
body." 

But  let  us  inquire  particularly  what  was  the  pro- 
cess by  which  we  came  into  membership  in  Christ 
Jesus.  The  Apostle  answers  the  question  in  his  next 
statement,  "So  many  of  us  as  were  baptized  into  Jesus 
Christ  were  baptized  into  his  death."  Not  a  word  about 
our  being  baptized  into  him  by  being  baptized  into 
water.  No,  no!  How  evident  it  is  that  if  we  were  bap- 
tized a  thousand  times  in  water  it  would  not  bring  us 
into  membership  in  the  body  of  Christ/  But,  accepting 
the  Apostle's  statement,  we  realize  that  our  union  with 
Christ,  our  membership  in  his  Church  or  Ecclesia,  whose 
names  are  written  in  heaven,  dated  from  the  time  that 


The  New  Creation. 


we  were  baptized  into  his  death.  But,  when  and  how 
were  we  baptized  into  the  Lord's  death?  We  answer 
that  this  baptism  into  death  with  the  Lord,  this  over- 
whelming, or  burial  of  ourselves,  our  flesh,  which  re- 
sulted in  our  incorporation  by  him  as  members  of  his 
body,  as  New  Creatures,  took  place  at  the  moment  when 
we  made  the  full  surrender  of  our  wills  to  him — conse- 
crating our  all,  to  follow  and  obey  him,  even  unto  death. 

The  will  represents  the  entire  person,  and  all  that  he 
possesses.  The  will  has  the  control  of  the  body,  hands, 
feet,  eyes  and  mouth  and  brain.  It  has  the  control,  too, 
of  the  pocket,  the  bank  account,  the  real  estate.  It  con- 
trols our  time,  our  talent,  our  influence.  There  is  not  a 
thing  of  value  that  we  possess  which  does  not  properly 
come  under  the  control  of  the  will;  and,  hence,  when  we 
surrender  our  wills  to  the  Lord,  or,  as  the  Scriptures 
sometimes  represent  it,  oxir  "hearts,"  we  give  him  our 
all,  and  this  burial  of  our  human  will  into  the  will  of 
Christ  is  our  death  as  human  beings.  "Ye  are  dead; 
and  your  life  is  hid  with  Christ  in  God."  (Col.  3:  3.) 
This  death,  this  burial,  is  our  baptism  into  his  death. 
Henceforth,  from  the  divine  standpoint,  we  are  not  to 
count  ourselves  as  human  beings,  of  human  nature,  of 
the  earth,  earthy,  and  as  having  earthly  aims,  objects 
and  hopes,  but  as  New  Creatures  in  Christ  Jesus. 

The  instant  of  this  burial  or  immersion  of  our  wills 
into  the  will  of  Christ  is  followed  by  our  begetting  to 
newness  of  life — to  a  new  nature.  As  our  Lord  conse- 
crated his  human  nature  tmto  death,  in  the  doing  of  the 
Father's  will,  and  yet  did  not  remain  in  death,  but  was 
raised  from  the  dead  to  a  newness  of  nature,  so  we  who 
thus  in  consecration  become  "dead  with  him,"  sharing  in 
his  consecration,  are  not  left  in  a  death  state,  but  may 
instantly  rise  through  faith  to  a  realization  of  our  kinship 
to  the  Lord  as  New  Creatures.  Thus  the  Apostle  de- 
clares: "Ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be 
that  the  Spirit  of  Christ  dwell  in  you."  (Rom.  8:  9.) 
To  the  world  all  this  is  a  "hidden  mystery.  "*    They  do 


*Vol.  L,  Chap.  V. 


Its  BapHsm. 


437 


not  appreciate  our  faith-justification  In  the  Father's 
sight,  but  regard  us  as  other  men,  who  are  yet  in  their 
sins.  Likewise,  they  see  no  reason  why  we  shotild  sacri- 
fice or  consecrate  our  wills  to  the  Lord — to  be  dead  as 
human  beings,  that  we  may  have  a  share  with  him  as 
New  Creatiores.  Neither  do  they  see  our  consecration  and 
its  acceptance,  nor  appreciate  our  figurative  resurrection 
to  newness  jf  life,  newness  of  hopes,  newness  of  ambi- 
tions, newness  of  relationship  to  God  through  Christ.  We 
trust,  indeed,  that  they  may  see  some  fruitage  in  otir 
lives,  but  we  cannot  hope  that  it  will  be  such  fruitage  as 
will  to  them  appear  to  be  good  or  wise  or  profitable  under 
present  conditions.  "The  world  knoweth  us  not  [as 
New  Creatures]  because  it  knew  him  not." — i  John  3:  i. 

In  all  this  believers  are  but  following  the  footsteps  of 
Jesus — taking  up  their  cross  to  follow  him.  Being  holy, 
harmless,  undefiled,  and  separate  from  the  sinner-race, 
he  needed  not  to  wait  for  any  sacrifice  for  sins,  for  he 
"knew  no  sin," — but  immediately  on  reaching  the  age 
of  manhood  under  the  Law  (thirty  years)  he  hastened  to 
make  a  complete  consecration  of  himself,  a  full  sacrifice 
of  all  his  earthly  interests,  hopes,  ambitions  and  desires 
— that  he  might  do  the  Father's  will  only.  The  language 
of  his  heart,  as  he  came  to  John  at  Jordan,  was  prophet- 
ically foretold,  "Lo  I  come,— in  the  volume  of  the  book 
it  is  written  of  me, — to  do  thy  will,  O  God.;  I  delight  to 
do  thy  will,  O  my  God;  thy  law  is  written  in  my  heart." 
(Psa.  40:  7,  8;  Heb.  10:  7.)  Oiur  Lord,  thus  consecrating 
himself  to  the  Father's  will,  realized  that  his  outward 
baptism  symbolized  the  surrender  of  his  earthly  life  and 
nature,  already  immersed,  or  btiried,  into  the  Father's 
will, — even  unto  death.  His  water  immersion  was 
merely  a  symbolical  representation  of  the  baptism,  or 
burial  of  his  will,  which  had  preceded  it.  From  this 
standpoint  his  baptism  was  full  of  meaning  to  him, 
though  not  to  John,  who  greatly  marveled  that  he  who 
"knew  no  sin"  should  be  baptized,  whereas  the  baptism 
of  John  was  a  baptism  only  for  transgressors  against  the 
Law  Covenant — for  the  remission  of  sins. 

None  but  our  Lord  Jesus  himself  imderstood  fully  why 


438 


The  New  Creation. 


it  thus  "behooved"  him  to  fulfil  all  righteousness. 
None  but  he  realized  that  while  such  an  immersion  (fig- 
urative cleansing  from  sin)  was  not  necessary  for  him,  as 
though  he  were  a  sinner,  yet  it  behooved  him  who  was 
the  prospective  Head  of  the  prospective  body,  to  set  an 
example  in  himself  that  would  be  appropriate  as  a  lesson 
full  of  meaning  to  all  of  his  followers ; — not  only  to  those 
"body"  members  which  were  of  the  house  of  Israel  after 
the  flesh,  but  to  those  members  also  who  were  still  aliens 
and  strangers  and  foreigners.  It  behooved  him  to 
symbolize  the  full  consecration  of  his  will  and  all  that  he 
had,  even  unto  death,  that  we,  coming  after,  might 
follow  in  his  steps. 

That  our  Lord  did  not  receive  the  water  immersion  at 
the  hands  of  John  as  the  real  immersion,  but  merely  as 
its  figure,  or  illustration,  can  be  readily  demonstrated. 
In  evidence  mark  his  words  about  the  time  of  the  last 
Supper.  "I  have  a  baptism  to  be  baptized  with,  and 
how  am  I  straitened  until  it  be  accomplished!"  (Luke 
12:  50.)  Here  our  Lord  shows  that  his  baptism  was  not 
the  water  baptism,  but  the  death  baptism — baptism 
into  death,  in  harmony  with  the  divine  arrangement, — 
as  man's  redemption  price,  or  sin-offering. 

Having  consecrated  himself  to  this  death-baptism  at 
the  earliest  possible  moment,  when  he  attained  thirty 
years  of  age,  and  having  during  the  three  and  a  half  years 
of  his  ministry  carefully  carried  out  the  provisions  of 
that  consecration — "dying  daily,"  pouring  out  his  soul 
unto  death, — using  up  his  life,  his  energy,  his  strength,  in 
the  service  of  the  Father,  in  the  service  of  his  followers 
and,  in  a  large  sense,  in  the  service  of  his  enemies. 
Finally,  realizing  himselt  near  the  close  of  this  death- 
baptism,  when  it  would  be  fully  accomplished,  and  feeling 
the  weights,  the  trials,  the  difficulties,  growing  heavier 
and  heavier  each  moment,  and  having  not  a  sympathizer 
— "Of  the  people  there  were  none  with  him," — not  one 
who  understood  the  circumstances  and  conditions,  and 
who  could  share  his  grief  by  offer  of  sympathy,  encour- 
agement or  consolation, — then  longing  for  the  end  of  the 
trial  he  exclaimed,  "How  am  I  straitened  [in  difficulty 


lis  Baptism. 


439 


cfll  it  [my  death-baptism]  be  accomplished!"  (Luke 
12:  50.)  His  baptism  was  fulfilled  very  shortly  after, 
when  he  died,  crying, — "  It  is  finished! " 

The  whole  world  is  dying,  and  not  merely  the  Lord  and 
the  Church,  his  body;  but  the  world  does  not  participate 
in  Christ's  death,  as  does  the  Chxu-ch,  his  body.  There 
is  a  great  difference.  The  whole  world  is  dead  with 
father  Adam  tmder  his  sentence  or  curse ;  but  otir  Lord 
Jesus  was  not  of  the  world,  not  one  of  those  who  died  in 
Adam.  "We  have  already  seen  that  his  life  was  holy  and 
separate  from  that  of  all  sinners,  notwithstanding  his 
earthly  mother,* — that  he  was  not  under  condemnation. 
Why,  then,  did  he  die?  The  Scriptures  answer  that  he 
"  died  for  our  sins," — that  his  death  was  a  sacrificial  one. 
And  so  it  is  with  the  Church,  his  body,  baptized  into  him 
by  baptism  into  his  death; — participators  with  him  in  his 
sacrificial  death.  By  nature  children  of  Adam,  "chil- 
dren of  wrath,  even  as  others,"  they  are  first  justified  out 
of  Adamic  death  unto  life,  through  faith  in  our  Lord 
Jesus  and  his  redemptive  work;  and  the  very  object  of 
that  justification  to  life  out  of  Adamic  condemnation  to 
death,  is  that  they  may  have  this  privilege  of  being  bap- 
tized into  Jesus  Christ  (made  members  of  his  body,  his 
Ecclesia)  by  being  baptized  into  ,  his  death — by  sharing 
death  with  him  as  joint-sacrificers.  Ah!  "What  a  wide 
difference  there  is  between  being  dead  in  Adam,  and 
being  dead  in  Christ! 

This  mystery  of  our  relationship  to  Christ  in  sacrifice, 
in  death-baptism  now,  and  the  resulting  relationship  and 
union  with  him  in  the  glory  that  is  to  follow,  is  incom- 
prehensible to  the  world.  It  should,  however,  be  appre- 
ciated by  the  Lord's  faithful,  and  is  asseverated  re- 
peatedly in  the  Scriptures.  "If  we  suffer  with  him,  we 
shall  reign  with  him ; "  "if  we  be  dead  with  him,  we 
shall  also  live  with  him."  We  are  "heirs  of  God,  and 
joint-heirs  with  Jesus  Christ,  if  so  be  that  we  suffer  with 
him  [if  we  experience  death-baptism  with  him  as  his 
body  members]  that  we  may  be  also  glorified  together.'" 
— 2  Tim.  2:12;  Rom.  6 :  8 ;  8 :  1 7 . 


*Vol.  v.,  Chap.  iv. 


440 


The  New  Creation. 


In  the  fourth  verse  of  the  text  we  are  examining,  the 
Apostle  repeats  the  same  thought  from  another  stand- 
point, saying, — "Therefore  are  we  buried  with  him  by- 
baptism  into  death."  Again  no  suggestion  of  water 
baptism,  but  a  most  positive  statement  of  death-baptism, 
our  consecration  tinto  death.  Proceeding,  the  Apostle 
carries  forward  the  picture,  stating  the  wherefore  or 
reasoi  of  our  baptism  into  Christ's  death,  saying,  "Like 
as  ^h.ist  was  raised  up  from  the  dead  by  the  glory  of  the 
Father,  even  so  we  also  should  walk  in  newness  of  life." 
Only  indirectly  does  the  Apostle  here  refer  to  our  share 
in  the  First  Resurrection,  when  we  shall  share  the  glory 
of  our  Lord  in  his  Kingdom:  he  refers  chiefly  to  the 
present  life.  All  who  make  full  consecration  of  their 
lives  to  the  Lord,  to  be  dead  with  him,  to  be  joint-sacri- 
ficers  with  him  in  the  service  of  the  Truth,  are  to  reckon 
themselves  while  living  in  the  world  as  being  separate 
and  distinct  from  others  around  them.  They  covenant 
to  die  to  earthly  things  which  so  engross  others,  and  may, 
therefore,  use  them  only  as  servants  to  the  New  Creation. 
New  Creatures  become  alive  through  the  Redeemer  to 
heavenly  things  and  prospects,  which  the  world  around 
us  see  not,  understand  not.  In  harmony  with  this  our 
lives  in  the  world  should  be  new,  distinct,  separate  from 
those  of  others  about  us ;  because  we  are  animated  with 
the  new  spirit,  the  new  hopes,  the  new  aims,  the  heav- 
enly. 

Coming  to  the  fifth  verse,  the  Apostle  still  makes  not 
the  slightest  reference  to  water  baptism,  although  some, 
at  first,  might  think  otherwise  of  his  words:  "For  if  we 
have  been  planted  together  in  the  likeness  of  his  death, 
we  shall  be  also  in  the  likeness  of  his  resurrection."  If 
this  being  planted  together  in  the  likeness  of  his  death 
be  understood  to  mean  water  baptism,  it  would  be  laying 
more  stress  upon  water  baptism  than  any  teacher  in  the 
world  would  be  willing  to  admit.  What  is  it  that  as 
Christians  we  most  eamestl}''  hope  for?  Is  it  not  that 
we  may  share  in  the  Lord's  resurrection,  the  First  Res- 
urrection? The  Apostle  expressed  this  as  the  grand 
ideal  and  hope  before  his  mind,  saying, — "That  I  might 


Its  Baptism. 


441 


know  him  and  the  power  of  his  resurrection  [as  a  member 
of  his  body,  his  Chtirch],  and  the  fellowship  of  his  suf- 
ferings, being  made  conformable  vinto  his  death, — if  by 
any  means  I  might  attain  unto  the  resurrection  of  the 
dead."  (Phil.  3:  10,  11.)  Now  to  understand  Romans 
6 :  5  to  mean  that  a  share  in  Christ's  resurrection  would 
be  the  sure  result  of  an  immersion  in  water  would  be  to 
make  this  passage  contradict  every  other  passage,  and  to 
outrage  reason.  Why  shotdd  a  planting,  or  burial,  in 
water  result  in  a  share  in  the  First  Resurrection?  We 
are  safe  in  assuming  that  thousands  have  been  planted, 
or  buried,  or  immersed,  in  watei  who  will  never  share  in 
the  First  Restirrection — the  Christ  Resurrection. 

But  when  we  tmderstand  this  verse,  in  harmony  with 
the  two  preceding  it,  to  refer  to  baptism  into  death,  to 
planting  in  death,  in  the  likeness  of  Christ's  death,  then 
all  is  plain,  all  is  reasonable.  Having  been  called  of  the 
Lord  to  be  joint-heirs  with  his  Son,  and  to  suffer  with 
him  and  to  be  dead  with  him,  to  live  with  him  and  to 
reign  with  him,  how  sure  we  may  feel  that  if  we  are 
faithful  to  this  call,  if  we  are  planted  or  buried  into  his 
death,  like  as  he  was  biiried  into  death — as  faithful 
soldiers  of  God  and  servants  of  the  Truth, — ^we  shall 
eventually  get  the  full  reward  which  God  promises  to 
such,  viz.,  a  share  in  the  First  Resurrection — to  glory, 
honor  and  immortality. 

Baptism  into  death  is  the  real  baptism  for  the  Chvirch, 
as  it  was  the  real  baptism  for  our  Lord ;  water  baptism  is 
only  the  symbol,  or  pictvire  of  it  to  us,  as  it  was  to  him. 
This  is  conclusively  shown  by  one  Lord's  words  to  two 
of  his  disciples,  James  and  John,  who  requested  that  they 
might  have  his  promise  that  eventually  they  should  sit 
•with  him,  the  one  on  his  right  hand  and  the  other  on  his 
left  hand  in  the  Kingdom.  Our  Lord's  answer  to  them 
rras,  "Ye  know  not  what  ye  ask.  Are  ye  able  to  be  bap- 
tized with  the  baptism  that  1  am  [being]  baptized  with?  " 
Their  avowal  of  their  willingness  to  share,  not  only  his 
ignominy  but  also  his  baptism  into  death,  our  Lord  ap- 
provingly answers,  "Ye  shall  indeed  drink  of  the  cup 
that  I  drink  of,  and  be  baptized  with  the  baptism  that  I 


442 


The  New  Creation. 


am  baptized  with."  (Mark  lo:  35-39.)  Whoever  of 
his  called  ones  are  willing  at  heart  for  these  experiences, 
the  Lord  will  grant  them  the  privilege, — and  also  his 
assistance.  Such  shall  indeed  be  immersed  into  Christ's 
death,  and,  as  a  consequence,  have  a  share  with  him  in 
the  First  Resurrection  and  in  the  Kingdom  glories  ap- 
pertaining thereto.  That  otir  Lord  here  made  no  refer- 
ence to  water  baptism  is  evident ;  for  these  two  disciples 
had  been  with  him  from  the  beginning  of  his  ministry, 
and  as  his  representatives  had  been  baptizing  multitudes 
in  water,  "unto  repentance  and  remission  of  sins" — 
John's  baptism.  (John  3:  22,  23;  4:  i,  2;  Mark  1:4.) 
Our  Lord's  inquiry  respecting  their  willingness  for  a 
share  in  his  baptism  was  not  misunderstood  by  the 
apostles.  They  had  no  thought  that  he  wished  them  to 
be  baptized  again  in  water ;  they  understood  well  that  it 
was  the  baptism  of  their  wills  into  his  will  and  the 
Father's  will,  and  accordingly  their  participation  with 
him  in  his  sacrifice, — dying  daily,  laying  down  their  lives 
for  the  brethren,  to  the  finish,  unto  death  actual. 
"bv  one  spirit  we  are  all  baptized  into  one  boby." 

— I  Cor.  la:  la,  13. — 

Let  no  one  misunderstand  the  Apostle,  when  referring 
to  our  baptism  into  death  with  owe  Lord — "into  his 
death  " — to  mean  the  baptism  of  the  holy  Spirit.  Death 
and  the  holy  Spirit  are  distinctly  separate,  and  the  two 
baptisms  are  distinct  and  separate.  The  baptism  into 
death  is  an  individual  matter,  in  which  each  who 
would  become  a  member  of  the  body  of  Christ  must 
individually  consecrate  and  sacrifice  his  will.  Subse- 
quently, his  sacrifice  accepted,  the  Lord  by  his  Spirit 
assists  each  to  lay  down  his  life  in  the  service  of  the 
Truth  and  for  the  brethren — even  unto  death.  The  bap- 
tism of  the  holy  Spirit  was  one  baptism  for  the  entire 
Church.  It  took  place  in  the  upper  room  on  the  day  of 
Pentecost,  and  has  needed  no  repetition,  because  it  has 
not  ceased  to  abide  with  the  Church  from  then  until  now. 
A  repetition  of  some  of  the  outward  manifestations  was 
given  in  the  case  of  Cornelius;  but  merely  as  an  evidence 
to-Peter  and  to  all  the  Jewish  believers,  and  to  Cornelius 


Its  Baptism. 


443 


and  all  Gentile  believers  since,  that  God  makes  no  dis- 
tinction or  discrimination  as  between  Jews  and  Gentiles. 
The  Pentecostal  immersion  was  accomplished,  we  are 
told,  by  the  filling  of  the  upper  room  with  the  holy  Spirit, 
so  that  the  120  brethren  present  "were  all  immersed  in 
the  holy  Spirit,"  the  apostles  receiving,  additionally,  a 
symbol  of  divine  favor  in  the  appearance  as  of  cloven 
tongues  of  fire  upon  their  heads. 

This  anointing  with  the  holy  Spirit  corresponded  to  the 
anointing  of  Israel's  high  priests  and  kings  with  the  holy 
anointing  oil.  The  oil  was  poured  upon  the  head  and 
ran  down  over  the  body.  The  antitype  of  this  pouring 
upon  the  head  was  the  impartation  of  the  holy  Spirit  to 
our  Lord  at  the  time  of  his  consecration  at  thirty  years 
of  age,  when  the  Father  gave  him  the  spirit  "without 
measure."  (John  3:  34.)  When  Pentecost  was  fully 
come,  and  our  glorified  Head  had  appeared  in  the  pres- 
ence of  the  Father,  and  made  propitiation  for  the  sins  of 
his  people,  he  was  permitted  to  "shed  forth  this,"  the 
Pentecostal  holy  Spirit  immersing  his  Church;  thus  sig- 
nifying their  acceptance  by  him  and  by  the  Father,  as 
members  of  his  Ecclesia,  his  body — members  of  the  New 
Creation.  His  Church,  his  body,  has  since  continued, 
and  the  holy  Spirit  has  continued  in  and  upon  it ;  and  as 
each  additional  member  is  added  to  the  Chtirch,  which 
is  his  body,  each  becomes  a  participant  in  the  one  bap- 
tism of  the  Spirit  which  pertains  to  and  pervades  the 
body,  the  Church. 

The  text  under  consideration  links  this  Pentecostal 
baptism  of  the  Spirit  with  otir  individual  baptism  into 
death,  and  shows  us  the  relationship  of  the  two.  It  is  as 
justified  men  that  we  are  baptized  into  death;  it  is  as 
members  of  the  New  Creation  that  we  are  anointed  of 
the  holy  Spirit  and  constituted  members  of  the  Ecclesia, 
the  body  of  Christ.  As  already  seen,  we  must  first  be 
justified  out  of  Adamic  sin  and  death,  by  faith  in  our 
Redeemer,  before  our  sacrifice  could  he  accepted  and  we 
be  cotinted  "dead  with  him," — ^with  otir  Lord,  otiT 
Head.  So,  likewise,  we  must  first  make  this  consecra- 
tion, Oi  sacrifice,  of  ovir  justified  selves,  and  be  accepted 


444 


The  New  Creation. 


as  members  of  the  New  Creation,  before  the  dying  pro- 
cesses begin  which  will,  by  the  Lord's  grace,  result  in  otir 
complete  baptism  into  death,  in  the  likeness  of  our  Lord's 
baptism  into  death,  and  thus  insure  a  share  in  his  "  First 
Resurrection."  This  is  in  accord  with  what  we  have 
already  seen;  viz.,  that  it  is  not  our  justification  that 
constitutes  us  New  Creatures — members  of  the  body  of 
Christ — ^but  our  baptism  into  death  with  him,  as  the 
Apostle  says,  "As  the  body  is  one,  and  hath  many 
members  ...  so  also  is  Christ.  For  by  one  Spirit 
we  are  all  baptized  into  one  body  .  .  .  and  have 
been  all  made  to  drink  intoone  Spirit." — i  Cor.  12:12,  13. 

This  Gospel  age  is  the  "acceptable  year  of  the  Lord," 
during  which  he  has  been  willing  to  accept  the  sacrifices 
of  believers,  their  full  consecration  vxito  death.  Each 
sacrificer  thus  responding  to  the  Call  of  the  age  (Rom. 
12:  i)  has  at  once  been  accepted  to  a  place,  a  member- 
ship, in  the  "Church  of  the  First-bom,  whose  names  are 
written  in  heaven."    But  this  acceptance,  as  we  have 
seen,  does  not  conclude  the  matter:  it  is  required  of  all 
consecrators  that  they  shall  "die  daily" — that  is,  that 
their  attitude  of  entire  consecration  shall  be  continued 
daily  until  they  too  can  finally  declare,  "It  is  finished." 
It  is  required  by  the  consecration  that  this  perseverance 
in  sacrificing  and  well-doing  shall  be  continued  patiently 
and  faithfully,  and  that  the  end,  with  us  as  with  ovir 
Lord  and  Head,  shall  be  literal  death.    As  it  is  written: 
"I  have  said.  Ye  are  gods  [elohim — mighty  ones]  all  of 
you  sons  of  the  Highest; — yet  ye  shall  die  like  men,  ye 
shall  fall  like  one  of  the  princes  " — not  like  Prince  Adam, 
convicts;  but  like  Prince  Jesus, — participators  in  his 
death.    (Psa.  82:6,  7.)    This  faithfulness,  this  daily 
dying,  is  requisite  to  our  making  our  calling  and  election 
sure ;  and  it  is  to  such  as  faithfully  walk  in  the  footsteps 
of  the  Lord  that  he  promises  the  glory,  honor  and  im- 
mortality reserved  for  the  faithful  overcomers  who  shall 
constitute  the  "Very  Elect"  members  of  the  New  Crea- 
tion.   Our  Lord's  words  are,  "Be  thou  faithful  unto 
death,  and  I  will  give  thee  a  crown  of  life."    (Rev.  2 :  10.) 
We  see.  then,  that  it  is  with  the  Church  as  it  was  with  her 


Its  Baptism. 


445 


Lord  and  Head — that  the  consecration  brings  the  first- 
fruits  of  the  Spirit,  faithfulness  daily  continues  the 
blessing  of  the  Spirit,  with  increasing  joys  and  fruits, 
while  the  faithful  finishing  of  the  covenant  in  actual 
death  is  essential  to  the  receiving  of  the  full  inheritance — 
a  share  in  the  First  Resurrection  and  its  glories  and 
honors. — Eph.  i:  12-14;  Rom.  8:  16,  17. 

THE  BAPTISM  OF  FIRE. 

We  have  already  at  considerable  length*  called  atten- 
tion to  the  statement  of  John  the  Baptist,  made  to  the 
Jews  respecting  Jesus,  "He  shall  baptize  you  with  the 
holy  Spirit  and  with  fire,"  (Matt.  3:  11), — thus  pointing 
out  the  Pentecostal  blessing  upon  faithful  Israelites 
and  the  fire  of  God's  anger,  "wrath  to  the  uttermost" 
(i  Thess.  2:  16), that  came  upon  the  remainder  of  that 
nation.  The  baptism  of  fire  is  not  a  blessing,  nor  is  it 
intelligently  that  Christian  people  sometimes  pray  for  it. 
As  there  was  such  a  baptism  of  fire  in  the  end  of  the 
Jewish  age  upon  the  "chaff"  of  that  nation,  so  otir  Lord 
indicates  there  will  be  in  the  end  of  this  age  a  similar 
"  fire  "  upon  the  "  tare  "  class  of  Christendom — a  baptism 
of  fire,  of  trouble,  which  will  be  appalling;  "a  time  of 
trouble  such  as  was  not  since  there  was  a  nation." — 
Dan.  12:  I. 

THE  SYMBOLICAL  BAPTISM  IN  WATER. 

We  have  already  called  attention  to  the  various  water 
baptisms  in  vogue  amongst  Christian  people,  and  almost 
universally  misunderstood  by  them  to  be  the  real  bap- 
tism ;  we  have  shown  how  false  and  inconsistent  are  the 
tests  which  are  based  upon  these  water  baptisms,  which 
cannot  affect  the  heart,  and  which  at  very  most  are 
symbols,  but  not  seen  to  be  symbols  by  their  advocates, 
because  they  do  not  clearly  discern  the  real  baptism  into 
death  with  Christ.  How  simple  and  yet  how  accurate 
becomes  this  test  of  real  baptism,  as  respects  the  Chiorch 
of  Christ — ^the  "body,"  the  Ecclesia,  whose  names  are 
written  in  heaven — ^not  depending  upon  earthly  enroll- 


*Vol.  v..  Chap.  ix. 


446 


The  New  Creation. 


ment!  This  true  baptism  is,  indeed,  the  door  into  the 
true  Church,  for  no  one  can  be  admitted  or  enrolled  as  a 
member  of  the  Church,  the  body  of  Christ,  and  have  their 
names  written  in  heaven  as  such,  except  first  he  have 
experienced  this  baptism  of  his  will,  of  his  heart,  into 
death  with  Christ,  and  has  thus  been  inducted  into  mem- 
bership in  his  Church,  which  is  "filling  up  that  which  is 
behind  of  the  afflictions  of  Christ."  (Col.  i:  24.)  Ah, 
yesl  Such  believers,  making  such  consecration,  such 
baptism  into  death  with  the  Lord,  must  all  be  true 
"wheat " — not  one  of  these  is  a  " tare."  The  water  door 
may  let  in  "tares"  as  well  as  "wheat"  into  the  Baptist 
Church ;  but  the  baptism  into  death  as  a  door  will  admit 
only  the  wheat  class  into  the  true  Church,  because  none 
others  will  care  to  come  under  the  conditions,  though 
some  may  imitate  them  in  a  meastire,  as  the  "tares"  are 
imitations  of  "wheat." 

From  this  standpoint  it  will  be  observed  that  there 
may  be  members  of  the  true  Church — baptized  into  Jesus 
Christ,  by  being  baptized  into  his  death — amongst  Pres- 
byterians, Methodists,  Lutherans,  Episcopalians,  Congre- 
gationalists,  Roman  Catholics,  etc.,  as  well  as  amongst 
Disciples  and  Baptists.  On  the  other  hand,  tmdoubt- 
edly  the  great  majority  in  all  denominations  (including 
Disciples  and  Baptists  immersed  into  water)  have 
neither  part  nor  lot  in  the  body  of  Christ,  the  true 
Ecclesia,  because  of  not  having  come  through  the  real 
door  into  the  real  Church,  by  the  real  baptism  into  "his 
death."    This  proposition  is  incontrovertible. 

Having  thus  laid  all  the  stress,  as  the  Apostle  does, 
upon  the  true  baptism,  we  tvim  to  the  symbol  of  it,  the 
water  baptism,  and  inquire,  first,  Is  the  symbol  proper 
or  necessary  to  those  who  have  the  real  baptism?  Sec- 
ond, If  so,  which  is  the  proper  symbol? 

IS  THE  SYMBOLIC  BAPTISM  NECESSARY? 

The  testimony  of  the  Lord  and  the  apostles  clearly 
indicates  the  propriety  of  the  symbolical  or  water  bap- 
tism, because  not  only  they  themselves  were  baptized 
with  water,  but  taught  water  baptism  in  respect  to 


Its  Baptism. 


447 


others; — not  Jews  only,  but  also  Gentile  converts.  We 
have  already  shown  that  our  Lord  Jesus'  baptism  was 
separate  and  distinct  from  that  of  John's  baptism  to  the 
Jews  in  general; — that  it  was  not  unto  repentance  for 
remission  of  sins; — that  John  did  not  tmderstand  the 
matter ;  and  that  our  Lord,  in  thus  instituting  a  symbol 
of  his  own  death,  did  not  attempt  to  explain  what  John 
and  others  of  that  time  could  not  have  understood,  be- 
cause the  holy  Spirit  was  not  yet  given,  for  Jesus  had  not 
yet  accomplished  his  sacrifice  for  our  sins,  nor  been 
glorified  so  as  to  present  the  sacrifice  on  our  behalf.  We 
note  the  commission  given  by  o\ir  Lord  to  the  apostles, 
and  to  us  through  them,  as  recorded  in  Matt.  28:  19,  20: 
"  Go  ye,  therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  [by  the  authority]  of  the  Father,  and  of 
the  Son,  and  of  the  holy  Spirit."  This  commission  has 
applied  to  this  entire  Gospel  age,  and  under  it  all  minis- 
ters of  the  Truth  to-day  labor.  The  Lord  did  not  here 
refer  to  the  Pentecostal  baptism  of  the  Spirit,  because  it 
was  not  in  the  power  of  the  apostles  thus  to  baptize 
anyone.  The  Lord  himself,  and  he  alone,  had  this 
authority  and  retained  it.  It  was,  however,  granted  to 
the  apostles,  and  to  all  the  faithful  teachers  of  the  Lord's 
Word,  to  instruct  people  respecting  the  grace  of  God  in 
Christ — respecting  their  justification,  and  respecting 
their  sanctification,  or  consecration,  or  baptism  into 
death  with  Christ,  if  they  would  be  partakers  of  his  new 
nattire  and  coming  glory.  And  the  baptizing  included 
also  the  symbolical,  or  water  baptism,  which  was  to  be 
the  outward  sign  by  which  the  inward  or  heart-conse- 
cration of  the  believer  would  be  made  known  to  his 
fellows,  even  as  our  Lord  himself  first  made  the  heart- 
consecration  to  the  Father,  and  then  symbolized  it  in 
water. 

That  the  inspired  apostles  so  understood  their  com- 
mission and  otirs  is  evident  from  all  their  teachings. 
They  first  taught  the  people  respecting  the  grace  of  God 
in  the  work  of  redemption,  encouraging  them  to  believe 
unto  justification  of  life.  They  next  urged  upon  them  a 
full  consecration  of  heart,  saying, "  I  beseech  you,  brethren 


448 


The  New  Creation. 


[no  longer  sinners  and  aliens,  but  justified  through  faith 
in  Christ,  and,  hence,  designated  members  of  the  "  house- 
hold of  faith,"  or  "brethren"],  by  the  mercies  of  God  [a 
share  of  which  you  have  already  received  in  your  justi- 
fication], that  ye  present  yoxir  bodies  living  sacrifices, 
holy  [justified],  acceptable  to  God,  your  reasonable  ser- 
vice." This  was  the  invitation  to  consecrate,  or  sacri- 
fice, or  be  "baptized  into  his  death."  So  many  as  heard 
the  word  gladly,  in  the  proper  condition  of  heart,  appre- 
ciatively, were  baptized — not  only  really  baptized  in 
their  consecration  vow,  but  also  symbolically  baptized 
in  water,  as  an  outward  testimony  of  this. 

Notice  the  following  testimonies  that  baptism  was  the 
custom  of  all  the  apostles, — not  merely  with  the  Jews, 
but  also  with  the  Gentiles.  We  read  of  the  people  of 
Samaria,  "When  they  beheved  Philip  .  .  ,  they 
were  baptized,  both  men  and  women  [not  children]." 
(Acts  8:  12.)  The  Ethiopian  etmuch  converted  by  the 
preaching  of  Philip  was  also  baptized  in  water.  (Acts 
8:  35-38.)  After  Peter  had  preached  to  Cornelius  and  his 
household,  "The  holy  Spirit  fell  on  all  them  that  heard 
[appreciated]  the  word  [no  infants,  therefore],  .  .  . 
and  he  commanded  them  to  be  baptized."  (Acts  10: 
44-48.)  Again  we  read,  "  Many  of  the  Corinthians  hear- 
ing believed,  and  were  baptized."  (Acts  18:  8.)  Again 
we  read,  "Lydia,  a  seller  of  purple,  of  the  city  of  Thya- 
tira,  one  that  worshiped  God,  heard  us;  whose  heart  the 
Lord  opened  to  give  heed  unto  the  things  spoken  by 
Paul.  .  .  .  She  was  baptized  and  her  household." 
(Acts  16:  14,  15  The  Philippian  jailer,  when  he  had 
believed,  was  baptized  by  Paul  and  Silas  in  the  prison. 
(Acts  16:33.)  Ag^'n,  we  read,  "I  baptized  also  the 
hotisehold  of  Stephanus. ' ' — i  Cor.  i:  16. 

True,  the  Apostle  in  this  last  case  mentions  how  few  he 
had  baptized,  but  this,  undoubtedly,  was  because  of  his 
thorn  in  the  flesh,  his  imperfect  eyesight;  and  the  few 
whom  he  baptized  probably  received  this  service  at  his 
hands  because  no  one  else  suitable  to  perform  it  was 
conveniently  at  hand.  He  thanked  God  that  he  bap- 
tized so  few;  but  this  does  not  imply  that  he  had  changed 


Its  Baptism. 


449 


his  mind  in  respect  to  the  propriety  either  of  the  real 
baptism  or  of  its  symbol;  but  in  view  of  the  fact  that 
a  dispute  had  arisen  in  the  Church — a  sectarian  or  fac- 
tious spirit  leading  some  to  say,  "  I  am  of  Paul,"  others, 
"I  am  of  ApoUos,"  others,  "I  am  of  Peter,"  etc. — the 
Apostle  was  glad  that  he  could  say  he  had  baptized  very 
few  of  them  himself,  lest  any  of  them  might  have  been 
led  to  claim  that  he  had  been  making  personal  disciples, 
baptizing  them  in  his  own  name,  instead  of  making  dis- 
ciples for  Christ,  and  baptizing  them  into  the  name  of 
Christ. 

In  the  light  of  these  plain  declarations  of  Scripture  re- 
specting the  precept  and  practice  of  the  Lord  and  the 
apostles,  it  would  be  a  bold  man  indeed  who  would  de- 
clare that  symbolical  or  water  baptism  is  not  taught  in 
the  Scriptixres;  or  that  it  was  taught  as  applicable  only 
to  the  Jews;  or  that  it  was  intended  only  as  an  intro- 
ductory work.  On  the  contrary,  it  has  been  both  taught 
and  practised  from  the  beginning  of  the  age  to  the  present 
time,  even  though  with  varying  forms  and  ceremonies, 
and  with  more  or  less  incorrect  conception  of  its  meaning, 
confounding  the  sjTnbol  and  losing  sight  of  the  real  bap- 
tism. It  is  surely  with  good  reason  that  all  Christian 
people  respect  water  baptism  as  of  divine  institution. 
If  any  are  still  inclined  to  controvert  this  question,  we 
have  no  quarrel  with  them,  but  believe  that  if  such  an 
one  is  honest  and  has  performed  in  his  heart  the  true 
baptism  of  his  will  into  the  will  of  the  Lord — if  he  has 
become  dead  to  self,  and  to  the  world,  and  alive  toward 
God,  through  Jesus  Christ  our  Lord,  God  will  reveal  even 
this  matter  also  unto  him  in  due  season. — Phil.  3:15. 

Meantime,  we  shall  rejoice  with  such  that  they  have 
found  the  real  baptism,  and  become  participators  in  it, 
and  we  congratulate  them  upon  the  truth  that  it  is  far 
better  to  see  and  enjoy  the  real  baptism  while  blind  to  the 
symbol,  than  it  would  be  t  ^  see  the  symbol  and  be  blind 
to  the  reality.  In  view  of  this,  however  strongly  we  favor 
the  symbolical  baptism,  we  could  not  base  Christian  fel- 
lowship upon  it,  but  only  upon  the  real  baptism  into  death 
with  Christ.   All,  therefore,  who  confess  the  Lord  as  their 

2QF 


450 


The  New  Creation. 


Redeemer,  and  confess  a  full  consecration  of  heart  and 
life  to  him,  we  accept  as  brethren  in  Christ  Jesus,  mem.- 
bers  of  the  Ecclesia,  whose  names  are  written  in  heaven 
— New  Creatures  in  Christ,  whether  by  birth  Jews  or 
Gentiles,  bond  or  free,  male  or  female,  baptized  with 
water  or  not  baptized  with  water. 

On  the  other  hand,  let  it  not  be  forgotten  that  every 
item  of  knowledge  brings  not  only  an  increase  of  privilege 
and  joy,  but  also  an  increase  of  responsibility.  Whoever, 
therefore,  comes  to  see  the  beauty  and  authority  of  the 
water  symbol,  comes  at  the  same  time  to  another  test 
respecting  the  deadness  of  his  will — respecting  his  real 
baptism  into  death  with  his  Lord.  A  failixre  to  obey  as 
to  the  symbol  under  these  circumstances,  it  will  readily 
be  seen,  woiild  mean  a  withdrawal  of  the  sacrifice,  and 
thus  a  failure  to  make  the  calling  and  election  sure. 

THE  PROPER  SYMBOL  OF  BAPTISM. 

We  will  not  attempt  a  discussion  of  the  multitudinous 
pros  and  cons  as  between  sprinkling,  pouring  and  immer- 
sion,— as  to  which  was  the  oripcinal  apostolic  mode  of 
performing  symbolical  baptism.  We  will  suggest,  how- 
ever that  no  infant  could  possibly  be  in  the  condition  of 
mind  and  heart  which  would  permit  it  to  make  a  conse- 
cration or  baptism  of  its  will  into  the  will  of  Christ,  so  as 
tr  become  dead  with  him  to  self  and  to  the  world.  We 
will  insist  further,  that  the  symbolical  baptism  could  not 
be  performed  prior  to  the  real  baptism,  with  any  validity; 
because  symbolical  baptism  is  intended  to  be  merely  the 
cutward  expression  or  confession  of  what  has  already 
transpired  between  otir  hearts,  otur  wills,  and  the  Lord 
in  secret 

These  things  being  true^  it  follows  that  the  great  ma- 
jority of  Christiar  people  have  never  had  symbolical  or 
water  baptism,  since  they  could  receive  it  only  after  in- 
telligently making  their  consecration  vow^  The  immer- 
sion of  adults  prior  io  consecration  would  be  no  more  effi- 
cacious than  an  ordinary  bath,  no  more  of  a  symbolid 
baptism  than  the  sprinkling  of  an  unconsecrated  infant. 
It  behooves  all,  therefore,  to  inquire  earnestly  which  i» 


Its  Baptism. 


the  true  water  baptism,  the  true  symbol,  designed  by 
our  Lord,  and  to  obey  it  promptly.  And  every  conse- 
crated heart,  "dead  indeed"  to  self-will  and  worldly 
opinion,  will  be  on  the  alert  to  know  and  to  do  the  will  of 
the  Lord  in  this  as  ia  every  other  matter.  Such  alert- 
ness is  implied  in  the  expression,  "Alive  toward  God, 
through  Jesus  Christ  our  Lord." — Rom.  6:  ii. 

Suppose  that  the  confusion  on  the  subject  of  the  mode 
of  baptism  were  so  complete,  and  the  testimony  respect- 
ing the  procedure  of  the  early  Chtirch  so  confused,  that 
we  had  nothing  whatever  to  guide  us  in  determining 
whether  the  apostolic  mode  of  water  baptism  was  by 
sprinkling  or  pouring  or  immersing,  we  are  now  in  a 
place  where,  seeing  clearly  what  constitutes  the  real 
baptism,  it  is  possible  for  us  to  see  clearly  what  would 
and  what  would  not  constitute  symbols  or  pictures  of 
it.  Scrutinizing  every  form  practised,  one  only  seems  at 
all  to  picture  death  and  bitrial  with  Christ.  We  fail  to 
see  any  symbol  of  death  to  the  world  and  self,  and  with 
Christ,  in  many  or  few  drops  of  water  upon  the  forehead, 
or  in  a  pailful  of  water  poured  over  the  person.  If  there 
is  any  symbolical  likeness  of  death  in  either  of  these  we 
are  unable  to  perceive  it.  But  when  we  come  to  consider 
immersion  we  see  at  a  glance  a  wonderful,  a  striking,  a 
remarkable,  a  fitting  illustration  of  all  that  is  implied  in 
the  real  baptism  to  death.  Not  only  does  the  Greek 
word  haptizo  signify  submergence,  covering,  btiryrng, 
overwhelming,  but  the  whole  procedtire  connected  with 
one  immersion  backward  into  the  water  in  the  name  of 
Christ  is  a  most  striking  picture  of  a  btirial,  fitting  in 
every  particvilar.  The  administrator  in  the  sjnnbol  rep- 
resents our  Lord.  As  the  candidate  goes  to  him  so  in 
otrr  hearts  we  go  to  the  Lord  for  baptism.  Confessing 
that  we  cannot  of  ourselves  become  dead  to  self  and  to 
the  world,  we  give  ourselves  into  the  hands  of  the  Lord, 
asking  him  to  accept  the  will  for  the  deed,  and  requesting 
that,  our  wills  being  given  up,  he  will  bury  us  into  his 
death — ^that  he  will  cause  such  experiences,  disciplines, 
assistances  and  chastisements,  as  will  best  enable  us  to 
carry  out  our  covenant  of  consecration.   When  the  can- 


452 


The  New  Creation. 


didate  has  given  up  his  will,  the  administrator  gently  lets 
him  down  into  the  water,  and  while  he  is  thus  on  his 
back,  helpless  in  the  water,  he  furnishes  a  complete  illus- 
tration of  otu"  powerlessness  to  assist  oiu-selves  while  in 
death;  and  as  the  administrator  raises  him  to  his  feet 
again  we  see  in  picture  just  what  our  Lord  has  promised 
us, — to  raise  us  up  from  the  dead  in  due  time  by  his  own 
power.  We  make  no  attempt  to  constrain  the  con- 
sciences of  others  who  differ  with  us;  but  it  seems  to  us 
evident  from  the  fitness  of  this  symbol  that  its  author 
was  the  Lord.  Who  else  could  have  arranged  so  com- 
plete a  picttire  or  symbol  of  the  entire  matter? 

Whoever  has  already  performed  the  real  baptism — 
whoever  has  already  given  himself  into  the  hands  of 
Christ,  to  become  dead  with  him,  bvu^ied  in  the  likeness 
of  his  death,  and  then  sees  the  beauty  of  this  symbolic 
picture,  must,  we  believe,  feel  an  intense  desire  to  fulfil 
it  in  his  own  case.  The  language  of  his  heart  must  surely 
be,  "  I  delight  to  do  thy  will,  O  my  God! " 

What  advantages  will  accrue  from  obedience  to  this 
symbol?  We  answer  that  the  advantage  does  not  accrue 
on  the  fulfilment  of  any  one  part  of  our  consecration 
vow,  but  will  only  be  ours  if  we  seek  to  fulfd  all  th^  re 
quirements,  first  and  last — everything  included  in  the 
full  surrender  of  our  wills  to  the  Lord's  will,  and  a  full 
endeavor  to  walk  in  his  steps.  But  while  the  full  advji- 
tage  will  accrue  at  the  end  of  the  journey,  in  the  Firbt 
Resxarrection,  and  its  glory,  honor  and  immortali'^y , 
there  is  a  measure  of  advantage  to  be  enjoyed  even  new. 
The  satisfaction  of  mind,  the  peace  of  heart,  the  fact 
that,  like  our  Lord,  we  have  endeavored  to  "fulfil  all 
righteousness" — these  contribute  to  that  peace  of  God 
which  flows  like  a  rjver,  regiilarly  and  steadily  and  force- 
fully, through  the  lives  of  those  who  arc  his — the  peace 
of  God  that  passeth  all  imderstanding,  in  oui  hearts. 

The  Apostle's  testimony,  that  ther^  i"^  'One  Lord, 
one  faith,  one  baptism,  one  God  and  Father  of  all." 
(Eph.  4 :  4-6.)  It  follows  that  a<;  there  is  only  one  proper 
baptism  so  there  can  be  but  one  proper  symbol  to  it ;  aod 
Christian  people  in  general  axe  agreed  that  immersion  ia 


Its  Bapttsm. 


453 


water  corresponds  most  closely  to  the  meaning  of  the 
Scriptural  language.  As  illustrations  of  this  agreement, 
note  the  following  comments  from  persons  who,  though 
piobably  really  baptized  into  Christ's  death,  had  be- 
come confused  so  that  they  did  not  know  how  to  identify 
its  water  symbol,  and  concluded  that  it  is  immaterial. 

SOME  TESTIMONIES  TO  THE  POINT. 

John  Calvin,  Presbyterian,  says:  "The  very  worcj 
'bapHzo'  signifies  to  immerse.  It  is  certain  that  immer- 
sion was  the  practice  of  the  primitive  Church." — Insti' 
tutei,  Bk.  IV.,  Chap,  xv.,  §19. 

Dr.  Macknight,  Presbyterian:  "In  baptism  the  bap- 
tized person  is  buried  under  the  water."  "Christ  sub- 
mitted to  be  baptized ;  that  is,  to  be  buried  under  water.'' 

Dr.  Philip  Schaff,  Presbyterian:  "Immersion,  and  not 
sprinkling,  was  unquestionably  the  original,  normal 
form.  This  is  shown  by  the  very  meaning  of  the  Greek 
words  baptizo,  baptisma,  baptismos." — Hist,  of  Apostolic 
Church,  p.  568. 

In  a  later  publication  (1885)  he  writes  further  on 
these  "comparisons,"  that  they  "are  all  in  favor  of  im- 
mersion, rather  than  sprinkling,  as  is  fully  admitted  by 
the  best  exegetes.  Catholic  and  Protestant,  English  and 
German  '  — Teaching  of  the  Twelve  Apostles,  pp.  55,  56. 

Martin  Luther,  Lutheran:  "  Baptism  is  a  Greek  word, 
and  may  be  translated  'immersion.'"  "I  would  have 
those  who  are  to  be  baptized  to  be  altogether  dipped 
into  the  water." — Luther's  Works,  Vol.  I.,  p.  336. 

John  Wesley,  Methodist :  "  '  Buried  with  him  by  bap- 
tism*— alluding  to  the  ancient  method  of  immersion." 

Wall,  Episcopalian:  "  Immersion  was  in  all  probability 
the  way  in  which  our  blessed  Savior,  and  for  certain  was 
the  most  usual  and  ordinary  way  by  which  the  ancient 
Christians  did  receive  their  baptism." — Hist.  Infant 
Baptism,  Vol.  1.,  p.  571,  Oxford,  1862. 

Dean  Stanley,  Episcopalian:  "For  the  first  thirteen 
centuries  the  almost  universal  practice  of  Baptism  was 
that  of  which  we  read  in  the  New  Testament,  and 
which  is  the  very  meaning  of  the  word  'baptize' — that 


454 


The  New  Creation. 


those  who  were  baptized  were  plunged,  submerged,  im- 
mersed into  the  water." — Christian  Institutions,  p.  17, 

Brenner,  Roman  Catholic:  "Thirteen  hundred  years 
was  baptism  generally  and  regtilarly  an  immersion  of  the 
person  under  water.  — Historical  Exhibition  of  the  Ad- 
ministration  of  Baptism,  p.  306. 

"The  whole  person  was  immersed  in  water." — Kitto's 
Encyclopcsdia. 

"Baptism,  that  is,  to  dip,  or  immersion." — Encyclo' 
pcBdia  Americana. 

"  Baptism  was  originally  administered  by  immersion." 
— Brande's  Encyclopedia. 

"Baptism  means  immersion." — Smith's  Bible  Dic- 
tionary. 

"Baptizo,  to  dip  in  or  under  water." — Liddell  & 
Scott's  Greek  Lexicon. 

"To  immerse;  to  sink." — Robinson's  Greek  Lexicon. 
"To  immerse,  submerge,  sink." — Greenfield's  Lexicon. 

WHO  MAY  ADMINISTER  WATER  BAPTISM. 

Since  all  of  the  consecrated,  all  baptized  into  Christ's 
death,  constitute  the  "  Royal  Priesthood,"  and  members 
of  the  anointed  body  of  the  Lord,  it  follows  that  they  not 
only  are  commissioned  by  Matt.  28:  19  to  teach  the  peo- 
ple, and  thus  to  lead  them  to  the  baptism,  or  burial  of 
their  wills  into  the  Lord,  but  would  be  equally  commis- 
sioned to  perform  for  them  the  symbol  of  this  consecra- 
tion, the  water  baptism.  And,  further,  if  no  such  conse- 
crated person  could  be  found  convenient  for  the  service 
of  the  symbol,  we  can  conceive  of  no  sound  objection  that 
could  be  raised  to  its  performance  by  an  unconsecrated 
believer,  or  even  by  a  worldly  person,  an  unbeliever;  be- 
cause the  real  contract  is  between  the  Lord  and  the  in- 
dividual consecrating  himself;  and  as  the  water  baptism 
is  not  the  real  one,  but  merely  a  picture,  so  the  adminis- 
trator is  not  the  Lord,  but  merely  a  man,  and  whether  a 
good  or  a  bad  man  he  would  act  merely  as  a  representa- 
tive for  the  convenience  and  service  of  the  immersed  one. 
Nevertheless,  there  is  a  general  fitness  and  order  which 
it  is  well  to  observe  in  this  as  in  all  matters  pertaining  to 


Its  Baptism. 


455 


the  Ecclesia:  this  wotild  indicate  that  the  most  proper 
persons  for  such  service  would  be  the  chosen  elders. 

THE  FORM  OF  WORDS. 

No  particular  form  of  words  for  this  service  is  set  be* 
fore  us  in  the  Scripttires,  and  all  can  readily  see  that  the 
words  are  of  secondary  importance, — that  the  baptism 
might  be  equally  valid  if  no  words  at  all  were  used ;  be- 
cause, as  previously  stated,  the  real  contract  is  between 
the  baptized  one  and  the  Lord,  and  the  act  of  water  bap- 
tism is  the  open  confession  of  it.  It  is  not,  therefore,  a 
question  of  what  the  administrator  may  believe  or  dis- 
believe, say  or  omit  to  say,  but  of  what  is  the  thought 
and  intention  of  the  heart  of  the  one  thus  symbolically 
baptized.  Nevertheless,  basing  our  judgment  upon  the 
words  of  the  Lord,  in  Matt.  28:  19,  and  the  words  of  the 
Apostle  in  Rom.  6:  3,  we  recommend  as  a  simple  form  of 
sotind  words  for  the  occasion  these : 

"  Brother  John  [or  other  Christian  name],  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  holy  Spirit,  by 
this  authority,  I  baptize  thee  into  Christ." 

REPETITION  OF  THE  SYMBOL. 

Because  the  true  meaning  of  baptism  has  been  so  long 
lost  sight  of,  we  have  many  inquiries  from  those  who 
have  already  been  immersed  in  water,  respecting  the 
validity  of  their  water  baptism,  and  whether  or  not  it 
would  be  proper  to  repeat  the  symbol.  Our  reply  is  that 
the  symbol  needs  no  repetition ;  but  since  it  would  have 
no  meaning  whatever,  and  no  virtue  whatever,  any  more 
than  any  other  bath  or  dip  in  water,  unless  it  followed  the 
full  consecration  unto  death,  each  must  decide  for  him- 
self whether  or  not  he  has  obeyed  this  witnessing.  But 
if  the  water  baptism  followed  consecration,  or  baptism 
into  death,  it  would  not  be  necessary  to  repeat  it — even 
though  knowledge  on  the  subject  was  deficient. 

BAPTISM  FOR  THE  DEAD. 

■'  Else  what  shall  they  do  which  are  baptized  for  ike 
dead,  if  the  dead  rise  not  at  allf" — i  Cor.  15:  29. 

A  misapprehension  of  the  Apostle's  meaning  in  the 
above  words  led,  dtu-ing  the  "dark  ages,"  to  substitu- 


4S« 


The  New  Creation. 


tionary  baptism:  Christian  people,  whose  friends  Tft&d 
died  without  baptism,  were  baptized  for  them  repre- 
sentatively. Correct  views  of  what  constitutes  the  real 
baptism  quickly  show  us  the  inconsistency  of  such  pro- 
cedure. One  person  could  no  more  consecrate  himself 
for  another  person  than  he  could  transfer  either  his  nat- 
ural or  his  spiritual  life  to  another  person.  This  misap- 
prehension of  the  Apostle's  words,  however,  has  led  to 
confusion  in  the  minds  of  many,  who  fail  to  recognize 
how  great  a  falling  away  took  place  shortly  after  the 
death  of  the  apostles,  and  how  wild  and  unreasonable 
were  many  of  the  theories  and  customs  then  introduced. 

The  Apostle's  topic  was  the  resurrection  of  the  dead, 
and  he  is  here  sustaining  and  elaborating  that  doc- 
trine. Evidently  assaults  had  been  made  upon  the 
faith  of  the  Chiirch  at  Corinth  respecting  the  resurrection 
of  the  dead.  As  a  part  of  his  argument,  in  the  verse 
under  consideration,  he  calls  the  attention  of  the  Church 
to  the  fact  that  they  had  all  been  baptized,  and  that 
their  baptism  signified  or  symbolized  death,  as  we  have 
seen  just  foregoing.  He  then,  by  way  of  showing  them 
the  inconsistency  of  the  new  position,  inquires  wherein 
would  be  the  wisdom  or  value  of  such  a  consecration  to 
death,  as  their  baptism  suggested,  if  the  new  theory  that 
the  dead  rise  not  at  all  were  true.  They  had  conse- 
crated themselves  to  be  members,  to  die  one  with  the 
other,  and  one  for  the  other  in  fellowship  with  Christ,  and 
thus  to  be  dead  with  him,  and  asVnembers  of  his  body,  mem- 
bers of  the  great  atonement  sacrifice  on  behalf  of  the  dead 
world,  because  they  hoped  in  the  promised  resurrection. 

The  Apostle's  argument  is  that  the  whole  Christian 
position  stands  or  falls  together.  If  there  is  no  resur- 
rection of  the  dead,  then  those  who  are  fallen  asleep  in 
Christ  are  perished,  as  well  as  the  remainder  of  the  world ; 
and  if  such  be  the  case,  and  there  is  no  fviture  hope  either 
for  the  Church,  or  for  the  world  through  the  Church, 
why  should  we  consecrate  our  lives  unto  death  ?  We  are 
baptized  into  death  with  Christ,  baptized  for  the  dead, 
to  the  intent  that  we  may  by  and  by  be  associated  with 
him  as  the  Life-giver  of  the  world — the  Seed  of  Abraham. 


STUDY  XL 


THE  PASSOVER  OF  THE  NEW  CREATION. 

TBB  YOKB  op  EGTPT  AKD  0ELIVBRANCB  THBRBFROM,  IN  TTPB  AHD 

Antitype. —  "The  Church  op  the  First-born."— " We,  Bbino 
Many,  are  One  Loaf."— The  Memoriai.  Stili.  Appropriatb.— 
■Who  May  Celebrate. —'Who  May  Ofpiciatb.— An  Order  op 
Service.— Easter  Passover.— Extracts  from  McClihtock  and 
Strong's  Emcyci.op.sdia. 

"Christ  our  Passover  is  sacrificed  for  us;  therefore  let  us 
keep  the  feast,  not  with  old  leaven,  neither  with  the  leaven 
of  malice  and  wickedness;  but  with  the  unleavened  bread  of 
sincerity  and  truth." — 1  Cor.  5:  7,  8. 

NOTABLE  amongst  the  experiences  of  typical  Israel 
was  the  Passover.  The  Feast  of  the  Passover,  cele- 
brated every  year  for  seven  days,  began  with  the 
fifteenth  day  of  the  first  month.  It  celebrated  in  a  gen- 
eral way  the  deliverance  of  the  people  of  Israel  from  the 
bondage  of  Egypt — but  particiilarly  the  passing  over,  or 
sparing  alive,  of  the  first-bom  of  that  nation  during  the 
plague  of  death  which  came  upon  the  Egyptians,  and 
which,  as  the  last  of  the  plagues,  finally  compelled  them 
to  release  the  Israelites  from  their  compulsory  servitude. 
The  passing  over  of  the  first-bom  of  Israel  became  the 
precursor  of  the  liberation  of  the  whole  nation  of  Israel, 
and  their  passing  in  safety  over  the  Red  Sea  into  freedom 
from  the  bondage  of  Egypt.  We  can  readily  see  that  so 
portentous  an  event  would  properly  be  commemorated 
by  the  Israelites  as  intimately  identified  with  the  birth 
of  their  nation ;  and  thus  it  is  celebrated  by  Jews  to  this 
day.  The  members  of  the  New  Creation  are  interested 
in  those  events,  as  they  are  interested  in  all  the  doings 
and  arrangements  of  their  heavenly  Father,  both  in 
respect  to  his  typical  people,  Israel  after  the  flesh,  and  in 
respect  to  the  whole  world  of  mankind.  But  the  New 
Creation  has  a  still  deeper  interest  in  those  matters 
which  occurred  in  Egypt,  in  view  of  the  fact  that  the 
Lord  has  revealed  to  them  the  "mystery"  that  those 
things  which  happened  unto  nattiral  Israel  were  intended 

(457) 


458 


The  New  Creaiion. 


to  typify  and  foreshadow  still  grander  things  in  the 
divine  plan  respecting  antitypical  Spiritual  Israel — the 
New  Creation. 

In  reference  to  these  spiritual  things,  the  Apostle 
declares  that  the  "nattiral  man  receiveth  them  not, 
neither  can  he  kqow  them,  because  they  are  spiritually 
discerned;  but  God  hath  revealed  them  unto  us  [the 
NewCreation]by  his  Spirit."  (i  Cor.  2:  14.10.)  God  used 
the  apostles  as  his  mouthpieces  to  give  us  certain  clues 
whereby,  vmder  the  guidance  of  his  Spirit,  we  may  imder- 
stand  the  deep  things  of  God.  One  of  these  clues  is 
found  in  the  text  heading  this  chapter.  Following  the 
Apostle's  indication,  we  see  clearly  that  Israel  according 
to  the  flesh  typified  the  whole  people  of  God — all  who 
shall  ultimately  become  his  people,  down  to  the  close 
of  the  Millennial  age;  that  the  Egyptians  represented 
the  opponents  of  the  people  of  God,  Pharaoh,  their  ruler, 
representing  Satan,  the  prince  of  evil  and  darkness; 
and  Pharaoh's  servants  and  horsemen  representing 
fallen  angels  and  men  who  have  associated  or  who  will 
associate  themselves  with  Satan  as  opponents  to  the 
Lord  and  his  people — the  New  Creation,  and  in  general 
the  household  of  faith.  As  the  people  of  Israel  longed 
for  deliverance,  and  groaned  vmder  their  taskmasters,  yet 
were  weak  and  unable  to  deliver  themselves,  and  could 
never  have  freed  themselves  from  the  yoke  of  Egypt 
had  it  not  been  for  the  Lord's  intervention  on  their 
behalf,  and  his  appointment  and  sending  of  Moses  to  be 
their  deliverer,  so  we  see  the  world  of  mankind  at  the 
present  time  and  throughout  the  past  groaning  and 
travailing  in  pain  together  under  the  exactions  of  "the 
prince  of  this  world"  and  his  minions.  Sin  and  Death. 
These  hundreds  of  millions  of  humanity  have  a  craving 
for  liberty  from  bondage  to  their  own  sins  and  weak- 
nesses, as  well  as  for  release  from  the  penalties  of  these, — 
pain  and  death.  But  without  divine  aid,  manlcind  is 
powerless.  A  few  make  a  vigorous  struggle,  and 
accomplish  something;  but  none  get  free.  The  entire 
race  of  Adam  is  in  bondage  to  sin  and  death,  and  their 
only  hope  is  in  God  and  in  the  antitypical  Moses,  who 


Its  Passovo. 


459 


he  has  promised  shall  deliver  people  in  his  appointed 
time, — bringing  them  acroso  tho  Re  Sea — representing 
the  Second  Death  i'--  which  atnn  and  all  who  affiliate 
or  s}'Tnpathize  with  him  and  his  evil  course  shall  be 
everlastingly  destroyed,  as  was  typified  in  the  over- 
whelming of  Pharaoh  and  his  hosts  in  the  literal  Red 
Sea.  But  the  Lord's  people  "shall  not  be  hurt  of  the 
Second  Death," 

The  foregoing  is  the  general  picttire;  but  inside  of 
it,  and  3'et  a  part  of  it,  was  another,  a  particular  picture, 
which  related,  not  to  mankind  in  general  and  their  4e- 
liverance  from  the  bondage  of  sin  and  death,  but  only 
to  a  special  class  amongst  them — the  first -bom.  Cor- 
responding to  these  as  their  antitype,  we  have  brought 
to  our  attention  by  the  inspired  word  "the  Church  of  the 
first-bom,  which  are  written  in  heaven" — the  New 
Creation.  In  the  type,  the  first -bom  occupied  a  special 
place — they  were  the  heirs;  a  special  place  also  in  that 
they  were  subjected  to  a  special  testing  or  trial  in  advance 
of  their  brethren.  They  became  liable  to  death  before 
the  general  exodus,  and  when  the  exodus  did  occur 
these  first-bom  ones  had  a  special  place  in  it — a  special 
work  to  do  in  connection  with  the  general  deliverance, 
for  they  became  a  separated  class,  represented  in  the 
tribe  of  Levi.  They  were  separated  from  their  brethren, 
giving  up  entirely  their  inheritance  in  the  land,  that 
according  to  the  divine  arrangement  they  might  be  the 
teachers  of  their  brethren. 

This  tribe  or  house  of  Levi  clearly  represents  the  house- 
hold of  faith,  which  is  represented  in  turn  by  the  pre- 
paratory Royal  Priesthood,  which  gives  up  inheritance 
in  earthly  things  on  behalf  of  the  brethren,  and  shall  by 
and  by  constitute  actually  the  Roj'^al  Priesthood,  whosa 
Chief  Priest  is  the  Lord,  and  which  shall  bless,  rule  and 
instmct  the  world  during  the  Millennial  age.  As  the 
first-bom  of  Israel  in  Egj'-pt  were  subject  to  death,  but 
were  passed  over,  escaped  it,  and  losing  the  earthly 
inheritance  became  a  priesthood,  so  the  antitypical 
Church  of  first-boms  in  the  present  time  is  subject  now 
to  Second  Death,  having  their  testing  or  trial  for  ever- 


46o 


The  New  Creation. 


lasting  life  or  everlasting  death  in  advance  of  the  re- 
mainder of  mankind,  and  passes  from  death  \into  life, 
through  the  merit  of  the  Redeemer's  blood — death. 

Becoming  participants  in  their  Lord's  grace,  they  re- 
nounce, or  sacrifice  with  him,  the  earthly  inheritance,  the 
earthly  portion,  the  earthly  life,  that  they  may  attain 
heaven  and  its  "life  more  abundant."  Thus,  while  the 
Church  of  the  first-bom,  the'  New  Creation,  "all  die  like 
men,"  and  in  respect  to  earthly  things  seem  to  lose  and 
renounce  more  than  do  others,  nevertheless,  though  the 
natural  man  understands  it  not,  these  are  passed  over, 
or  rescued  from  death,  and,  as  the  Royal  Priesthood, 
will,  with  their  Chief  Priest,  Jesus,  be  made  partakers  of 
glory,  honor  and  immortality.  These,  whose  passing 
over  occurs  during  the  night-time  of  this  Gospel  age — 
before  the  Millennial  morning  dawns,  and  its  Sun  of 
Righteotisness  arises — are  to  be  the  leaders  of  the  Lord's 
host,  to  bring  it  forth  from  the  bondage  of  Sin  and  Satan. 
Mark  how  this  agrees  with  the  language  of  the  Apostle 
(Rom.  8:  22,  19),  "The  whole  creation  groaneth  and 
travaileth  in  pain  together" — "waiting  for  the  mani- 
festation of  the  sons  of  God" — waiting  for  the  complete 
passing  over  of  the  Church  of  the  first -bom  in  the  First 
Resurrection,  to  glory,  honor  and  immortality. 

But,  now,  another  feature  of  the  type  is  important. 
In  order  to  effect  the  passing  over  of  the  first-bom,  and 
the  consequent  deliverance  of  all  the  Lord's  people  in  the 
type,  it  was  necessary  that  the  Passover  lamb  should  be 
slain,  that  its  blood  should  be  sprinkled  upon  the  door- 
posts and  lintels  of  the  house,  that  its  flesh  should  be 
eaten  that  night  with  bitter  herbs,  and  with  unleavened 
bread.  Thus  each  house  of  Israel  represented  the  house- 
hold of  faith,  and  each  lamb  represented  the  Lamb  of 
God  which  taketh  away  the  sin  of  the  world,  and  the 
first-bom  in  each  family  represented  the  Christ,  Head 
and  Body,  the  New  Creation.  The  bitter  herbs  rep- 
resented the  trials  and  afflictions  of  this  present  time, 
which  all  the  more  serve  to  whet  the  appetite  of  the 
household  of  faith  for  the  Lamb  and  the  unleavened 
bread.    Moreover,  as  each  household  was  to  eat  with 


Its  Passover. 


461 


staff  in  hand  and  girded  for  a  journey,  it  represented 
that  the  antitypical  first-bom  and  household  of  faith 
who  would  thus  partake  of  the  Lamb  during  the  night- 
time of  this  Gospel  age  would  be  pilgrims  and  strangers 
in  the  world,  who  would  realize  the  bondage  of  sin  and 
death,  and  be  desirous  of  being  led  by  the  Lord  into 
freedom  from  sin  and  corruption — into  liberty  o^the  sons 
of  God. 

OUR  lord's  memorial. 

It  was  in  harmony  with  this  type  of  the  killing  of  the 
Passover  lamb  on  the  14th  day  of  the  first  month — the 
day  preceding  the  seven  days'  Feast  of  the  Passover, 
celebrated  by  the  Jews — that  our  Lord  died,  as  the 
antitypical  Passover  Lamb,  "the  Lamb  of  God,  which 
taketh  away  the  sin  of  the  world."  At  no  other  time 
was  it  possible  for  otu"  Lord  to  have  finished  in  death 
the  sacrifice  which  he  began  when  he  was  thirty  years 
of  age,  in  his  baptism  unto  death.  Hence  it  was  that, 
although  the  Jews  many  times  sought  to  take  him,  no 
man  laid  hands  on  him,  because  "his  hour  was  not  yet 
ftdly  come." — Jno.  7:  8.30. 

As  the  Jews  were  commanded  to  select  the  lamb  of 
sacrifice  on  the  tenth  day  of  the  first  month,  and  to 
receive  it  into  their  houses  on  that  date,  the  Lord 
appropriately  offered  himself  to  them  on  that  date, 
when,  five  days  before  the  Passover,  he  rode  into  the 
city  on  the  ass,  the  multitude  crying,  "Hosanna  to  the 
Son  of  David'  Blessed  is  he  that  cometh  in  the  name 
of  the  Lord!"  "  He  came  :jnto  his  own.  and  his  own 
[as  a  nation]  received  him  not,  but  as  many  as  re- 
ceived him  [individually]  to  them  gave  he  liberty  to 
become  sons  of  God."  The  nation,  through  its  rep- 
resentatives, the  rulers,  instead  of  receiving  him, 
rejected  him,  and  thus  identified  themselves  for  the 
time  with  the  Adversary.  Nevertheless,  by  God's 
grace  the  blood  of  the  New  Covenant  is  efficacious  for 
the  house  of  Jacob  also,  and  upon  all  who  desire  har- 
mony with  God,  and  they  were  partakers  of  the  merits  of 
the  Lamb ; — yet  they  refused  to  eat  of  the  antitypical 


462 


The  New  Creation. 


Lamb, — they  lost  the  opporttinity  of  becoming  as  a 
nation  the  first-bom  ones,  the  Royal  Priesthood,  the 
holy  nation,  the  peculiar  people  of  Messiah; — they  lost 
the  opportunity  of  passing  over  and  becoming  members 
of  the  new  Creation,  with  life  more  abundant  in  glory, 
honor  and  immortality ;  but  we  are  glad  to  be  informed 
elsewher*  in  the  Scriptiire  that  they  will,  nevertheless, 
have  a  glorious  opportunity  of  accepting  the  Lamb  of 
God,  of  eating,  appropriating,  his  flesh,  his  sacrifice,  and 
of  thus  escaping  the  bondage  of  sin  and  death,  under  the 
leadership  of  the  Lord  and  of  his  faithful  brethren, 
spiritual  Israel,  the  antitypical  Church  of  the  First  Bom. 
— Rom.  11:  11-26. 

It  was  at  the  close  of  our  Lord's  ministry,  on  the  14th 
day  of  the  first  month,  in  "the  same  night  in  which  he 
was  betrayed,"  and  in  the  same  day,  therefore,  in  which 
he  died,  as  the  antitypical  Lamb,  that  he  celebrated 
with  his  disciples  the  typical  Passover  of  the  Jews — 
eating,  with  his  twelve  apostles,  the  typical  lamb  which 
represented  himself,  his  own  sacrifice  for  the  sins  of  the 
world  and  the  "meat  indeed,"  in  the  strength  of  which 
the  life,  the  liberties  and  the  blessings  of  the  sons  of  God 
are  alone  obtained.  The  eating  of  this  supper  on  the 
night  preceding  our  Lord's  death,  and  yet  the  same  day, 
was  made  possible  by  the  Jewish  custom,  which  began 
each  day,  not  at  midnight,  but  in  the  evening.  The 
Lord  evidently  arranged  all  the  affairs  of  Israel  in  con- 
formity with  the  types  which  they  were  to  express. 

As  Jews  "bom  under  the  Law,"  it  was  obligatory  upon 
our  Lord  and  his  apostles  to  celebrate  this  type,  and  at 
its  proper  time ;  and  it  was  after  they  had  thus  observed 
the  Jewish  supper,  eating  the  lamb  with  vmleavened 
bread  and  herbs,  and  probably  also,  as  was  customary, 
with  "fmit  of  the  vine,"  that  the  Lord — taking  part  of  the 
unleavened  bread  and  of  the  fruit  of  the  vine  remaining 
over  from  the  Jewish  Supper,  the  type— instituted  amongst 
his  disciples  and  for  his  entire  Church,  whom  they 
represented  (John  17:  20),  a  new  thing,  that  with 
them,  as  the  spiritual  Israel,  the  Church  of  the  First- 
Bom,  the  New  Creation,  should  take  the  olace  of.  and 


Its  Passover. 


463 


supplant,  the  Jewish  Passover  Supper.    Our  Lord  was 

not  instituting  another  and  a  higher  type  of  the  Passover. 
On  the  contrary,  the  type  was  about  to  begin  its  fulfil- 
ment, and,  hence,  would  be  no  longer  appropriate  to 
those  who  accepted  the  fulfilment.  Our  Lord,  as  the 
antitypical  Lamb,  was  about  to  be  slain,  as  the  Apostle 
expresses  it  in  the  text  at  the  head  of  this  chapter: 
"Christ  our  Passover  [Lamb]  is  slain." 

None  accepting  Christ  as  the  Passover  Lamb,  and 
thus  accepting  the  antitype  as  taking  the  place  of  the 
type,  coiild  any  longer  with  propriety  prepare  a  typical 
lamb  and  eat  it  in  commemoration  of  the  typical 
deliverance.  The  appropriate  thing  thenceforth  for  all 
believers  in  Jesus  as  the  true  Passover  lamb  would  be 
the  sprinkling  of  the  doorposts  of  the  heart  with  his 
blood:  "Having  their  hearts  sprinkled  from  a  con- 
sciousness of  evil"  [from  present  condemnation — 
realizing  their  sins  propitiated  through  his  blood,  and 
that  through  his  blood  they  now  have  forgiveness  of 
sins].  These  henceforth  must  eat,  or  appropriate  to 
themselves,  the  merits  of  their  Redeemer — the  merits 
of  the  man  Christ  Jesus,  who  gave  himself  a  ransom 
for  all.  By  faith  they  must  partake  of  those  merits, 
and  realize  that  as  their  sins  were  laid  upon  the  Lord, 
and  he  died  for  them,  so  his  merits  and  righteousness  are 
imputed  to  them.  These  things  they  eat,  or  appro- 
priate by  faith. 

If,  then,  our  Lord's  Supper  took  the  place  of  the 
Passover  Supper,  yet  not  as  a  higher  type — the  antitype 
having  commenced — ^what  was  it?  We  answer  that  it 
was  a  Memorial  of  the  antitype — a  remembrancer  for  his 
followers  of  the  beginning  of  the  fulfilment  of  the  anti- 
typical  Passover. 

Thus  to  accept  otu-  Lamb,  and  so  to  commemorate  his 
death  for  us,  means  expectancy  regarding  the  promised 
deliverance  of  the  people  of  God,  and  therefore  signifies 
that  those  appreciating  and  memorializing  intelligently 
while  in  the  world  shall  not  be  of  the  world;  but  shall 
be  as  pilgrims  and  as  strangers,  who  seak  more  desirable 
conditions,  free  from  the  blights  and  sorrows  and  bondage 


4^4 


The  New  Creation, 


of  the  present  time  of  the  reign  of  Sin  and  Death 
These  partake  of  the  true,  the  antitypical  unleavened 
bread:  they  seek  to  have  it  in  its  purit}^  v^'ithout  the 
corruption  (leaven)  of  human  theory,  blight,  ambitions, 
selfishness,  etc.,  that  they  may  be  strong  in  the  Lord 
and  in  the  power  of  his  might.  They  partake  also  of  the 
bitter  herbs  of  persecution.  In  accord  with  the  Master's 
word,  that  the  servant  is  not  above  his  Lord,  and  that  if 
the  Lord  himself  was  reviled  and  persecuted  and  re- 
jected, they  must  expect  similar  treatment,  because  the 
world  knoweth  them  not,  even  as  it  knew  him  not. 
Yea,  his  testimony  is  that  none  will  be  acceptable  to  him 
whose  faithfulness  will  not  draw  upon  them  the  world's 
disfavor.  His  words  are,  "Whosoever  will  live  godly 
shall  suffer  persecution."  "They  shall  sa)'  all  manner 
of  evil  against  you  falsely  for  my  sake.  Rejoice  and  be 
exceeding  glad,  for  great  is  your  reward  in  heaven." — 
Matt.  5:  II,  12;  2  Tim.  3:  12. 

When  our  Lord  instituted  his  Memorial  Supper, 
called  the  Last  Supper,  it  was,  as  above  stated,  a  new 
symbol,  built  upon  and  related  to  the  old  Passover  type, 
though  not  a  part  of  it,  being  a  commemoration,  or 
memorial  of  the  antitype.  As  we  read,  he  "took  bread, 
and  when  he  had  given  thanks  he  brake  it,  and  said. 
Take,  eat;  this  is  my  body,  which  is  broken  for  you 
[this  represents  me,  the  antitypical  Lamb ;  it  represents 
my  flesh].  This  do  in  remembrance  of  me."  Our 
Lord's  evident  intention  was  to  fix  in  the  minds  of  his 
followers  the  fact  that  he  is  the  antitypical  Lamb  to  the 
antitypical  first-boms  and  household  of  faith.  The 
expression,  "This  do  in  remembrance  of  me,"  implies 
that  this  new  institution  should  take  the  place  with  his 
followers  of  the  former  one,  which  must  now  become 
obsolete  by  reason  of  fulfilment.  "After  the  same 
i^anner  also  he  took  the  cup,  when  he  had  supped, 
saying,  this  cup  is  the  new  testament  [covenant]  in  my 
blood" — the  blood  of  the  covenant — the  blood  which 
seals  the  New  Covenant.  "This  do  ye,  as  oft  as  ye  drink 
it,  in  remembrance  of  me."  We  would  not  understand 
this  to  imply  the  doing  of  it  without  respect  to  time  and 


lis  Passover. 


46s 


place,  etc.,  but  as  signifying  that  when  this  cup  ana 
unleavened  bread  thenceforth  were  used  as  a  celebration 
of  the  Passover,  it  shovdd  on  every  occasion  be  considered 
a  celebration,  not  of  the  type  but  of  the  antitype.  As  it 
would  not  have  been  lawful,  proper  or  typical  to  cele- 
brate the  Passover  at  any  other  time  than  that  appointed 
of  the  Lord,  likewise  it  is  still  not  appropriate  to  celebrate 
the  antitype  at  any  other  time  than  its  anniversary. — 
I  Cor.  II :  23-25. 

The  Apostle  adds,  "For  as  oft  as  ye  eat  this  bread  and 
drink  this  cup  ye  do  show  forth  the  Lord's  death  till  he 
come."  (i  Cor.  11:  26.)  This  shows  us  that  the  disciples 
clearly  imderstood  that  thenceforth  to  all  of  the  Lord's 
followers  the  annual  Passover  celebration  must  have 
a  new  meaning :  the  broken  loaf  representing  the  Lord's 
flesh,  the  cup  representing  his  blood.  Although  this 
new  institution  was  not  laid  upon  his  followers  as  a  law, 
and  although  no  penalties  were  attached  for  failure  of 
its  proper  observance,  nevertheless  the  Lord  knew  well 
that  all  trusting  in  him  and  appreciating  him  as  the 
antitypical  Passover  Lamb  would  be  glad  to  take  up 
the  Memorial  which  he  thus  suggested  to  them.  And 
so  it  is  still.  Faith  in  the  ransom  continues  to  find  its 
illustration  in  this  simple  memorial,  "till  he  come," — 
not  only  until  out  Lord's  parousia,  or  presence,  in  the 
harvest  or  end  of  this  age,  but  until  diuring  his  parousia 
one  by  one  his  faithful  ones  have  been  gathered  to  him, 
beyond  the  "Veil,"  there  to  participate  to  a  still  fuller 
degree,  and,  as  our  Lord  declared,  partake  of  it  "anew 
in  the  Kingdom." 

"we,  being  many,  are  one  loaf." 

"The  cup  of  blessing  which  we  bless,  is  it  not  the  communion 
of  the  blood  of  Christ?  The  bread  which  we  break,  is  it  not 
the  communion  of  the  body  of  Christ?  For  we,  being  many,  are 
one  bread  \loaf\, — one  body;  for  we  are  all  partakers  of  that  one 
bread."—!  Cor.  10:  16, 17. 

The  Apostle,  tmder  the  guidance  of  the  holy  Spirit, 
here  sets  before  us  an  additional  thought  respecting  this 
Memorial  instituted  by  our  Lord.    He  does  not  deny, 
but  affirms,  that  primarily  the  bread  represents  our 
30  F 


466 


The  New  CreaHon. 


Lord's  broken  body,  sacrificed  on  our  behalf;  and  that 
the  cup  represents  his  blood,  which  seals  our  pardon. 
But  now.  in  addition,  he  shows  that  we,  as  members  of 
the  Ecclesia,  members  of  the  body  of  Christ,  the  pros- 
pective First-Boms,  the  New  Creation,  become  par- 
ticipators with  our  Lord  in  his  death,  sharers  in  his  sac- 
rifice; and,  as  he  has  elsewhere  stated,  it  is  a  part  of 
our  coven9.nt  to  "fill  up  that  which  is  behind  of  the 
afflictions  of  Christ."  (Col.  1:24.)  The  thought  here 
is  the  same  as  that  expressed  b}'-  the  words,  "We  are 
baptized  into  his  death."  Thus,  while  our  Lord's  flesh 
was  the  loaf  broken  for  the  world,  the  believers  of  this 
Gospel  age,  the  faithful,  the  elect,  the  New  Creation,  are 
counted  in  as  parts  of  that  one  loaf,  "members  of  the 
body  of  Christ;"  and  hence,  in  the  breaking  of  the  loaf, 
after  recognizing  it  as  the  sacrifice  of  our  Lord  on  our 
behalf,  we  are  to  recognize  it,  further,  as  the  breaking  or 
sacrificing  of  the  whole  Church,  of  all  those  consecrated 
to  be  dead  with  him,  to  be  broken  with  him,  to  share  his 
sufferings. 

This  is  the  exact  thought  contained  in  the  word 
"communion" — common-union,  common-participation. 
Hence,  with  every  annual  celebration  of  this  Memorial 
we  not  only  recognize  the  foundation  of  all  our  hopes  as 
resting  in  the  dear  Redeemer's  sacrifice  for  our  sins,  but 
we  revive  and  renew  our  own  consecration  to  "be  dead 
with  him,  that  we  may  also  live  with  him," —  to  "suffer 
with  him,  that  we  may  also  reign  with  him."  How 
grandly  comprehensive  is  the  meaning  of  this  divinely 
instituted  celebration!  We  are  not  putting  the  symbols 
instead  of  the  reality;  nothing  surely  could  be  further 
from  our  Lord's  intention,  nor  further  from  propriety 
on  our  part.  The  heart-communion  with  him,  the 
heart-feeding  upon  him,  the  heart-communion  with  the 
fellow-members  of  the  body,  and  the  heart-realization 
of  the  meaning  of  our  covenant  of  sacrifice,  is  the  real 
communion,  which,  if  we  are  faithful,  we  will  carry  out 
day  by  day  throughout  the  year,— being  daily  broken 
with  our  Loi-(l ,  and  continually  feeding  upon  nis  merit, 
growing  strong  in  the  Lord  and  in  the  power  of  his  might. 


Iti  Passover. 


467 


What  a  blessing  comes  to  us  with  the  celebration  of  this 
memorial!  What  a  burning  of  heart  for  further  ap- 
preciation and  growth  in  grace  and.  knowledge,  and  for 
further  participation  in  the  privileges  of  the  service  to 
which  we  are  called,  not  only  as  respects  the  present  but 
also  as  respects  the  future ! 

It  will  be  noticed  that  the  Apostle  includes  the  cup 
for  which  we  praise  God.  "Is  it  not  th3  communion, 
[common-union,  common-participation]  of  the  blood 
of  Christ?'  Oh,  what  a  thought, — tha'  the  truly  con- 
secrated, faithful  "little  flock"  of  the  New  Creation 
throughout  this  Gospel  age,  has  been  Christ  in  the  flesh; 
and  that  the  suffering  and  trials  and  ignominy  and  death 
of  these  whom  the  Lord  has  accepted  and  recognized  as 
"members  of  his  body"  in  the  flesh,  are  all  counted  in 
as  parts  of  his  sacrifice,  because  associated  with,  and 
under  him  who  is  our  Head,  our  Chief  Priest!  Who  that 
understands  the  situation,  who  that  appreciates  the 
invitation  of  God  to  membership  in  this  Ecclesia,  and  the 
consequent  participation  in  the  sacrifice  unto  death  now, 
and  in  the  glorious  work  of  the  future,  does  not  rejoice  to 
be  accotmted  worthy  to  suffer  reproaches  for  the  name 
of  Christ,  and  to  lay  down  his  life  in  the  service  of  the 
Truth,  as  members  of  his  flesh  and  of  his  bones  ?  What 
matters  it  to  these  that  the  world  knows  us  not,  even  as 
it  knew  him  not?  (i  John  3:  i.)  What  matters  it  to 
these,  though  they  should  suffer  the  loss  of  the  choicest 
of  earthly  blessings  and  advantages,  if  they  as  the  body 
of  Christ  may  but  be  counted  worthy  of  a  share  with 
the  Redeemer  in  his  future  glories? 

As  these  grow  in  grace  and  knowledge  and  zeal  they  are 
every  one  enabled  to  weigh  and  judge  the  matter  from 
the  standpoint  of  the  Apostle,  when  he  said,  respecting 
earthly  favors  and  advantages,  "I  count  all  things 
but  loss  and  dross."  "I  reckon  that  the  sufferings  of 
this  present  time  are  not  worthy  to  be  compared  with 
the  glory  that  shall  be  revealed  in  us." — Phil.  3:  85 
Rom.  8:  18. 

Another  thought  is  in  respect  to  the  mutual  love, 
sympathy  and  interest  which  shovild  p^evajj  amongst 


468 


The  New  Creation. 


all  the  members  of  this  "one  body"  of  the  Lord.  As  the 
Lord's  Spirit  comes  more  and  more  to  rule  in  our  hearts 
it  will  cause  us  to  rejoice  in  every  occasion  to  do 
good  imto  all  men  as  we  have  opportunity,  but  especially 
imto  the  household  of  faith.  As  our  sympathies  grow 
and  go  out  toward  the  whole  world  of  mankind,  they 
must  grow  especially  toward  the  Lord,  and,  consequent- 
ly, especially  also  toward  those  whom  he  recognizes, 
who  have  his  Spirit,  and  who  are  seeking  to  walk  in  his 
footsteps.  The  Apostle  indicates  that  the  measure  of 
otir  love  for  the  Lord  will  be  indicated  by  ova  love  for 
the  brethren,  the  fellow-members  of  his  body.  If  our 
love  is  to  be  such  as  will  endure  all  things  and  bear  all 
things  in  respect  to  others,  how  much  more  will  this  be 
true  as  respects  these  fellow-members  of  the  same  body, 
so  closely  imited  to  us  through  our  Head!  No  wonder 
the  Apostle  John  declares  that  one  of  the  prominent 
evidences  of  our  having  passed  from  death  tmto  life  is 
that  we  love  the  brethren,  (i  John  3:14.)  Indeed,  we 
remember  that  in  speaking  of  our  filling  up  the  measure 
of  the  afflictions  of  Christ,  the  Apostle  Paul  adds,  "for 
his  body's  sake,  which  is  the  Chtirch." — Col.  i :  24. 

The  same  thought  is  again  expressed  in  the  words, 
"We  ought  also  to  lay  down  otir  lives  for  the  brethren." 
(i  John  3:16.)  What  a  brotherhood  is  thus  impliedl 
Where  else  could  we  hope  to  find  such  love  for  the  brethren 
as  would  lay  down  life  itself  on  their  behalf?  We  are 
not  now  speaking  of  how  the  Lord  may  be  pleased  to 
apply  the  sacrifice  of  the  Church,  represented  in  the 
"Lord's  goat"  as  a  part  of  the  Atonement  Day  sacri- 
fices.* We  merely,  with  the  Apostle,  note  the  fact  that, 
so  far  as  we  are  concerned,  the  sacrifice,  the  laying  down 
of  life,  is  to  be  done  in  the  main  for  the  brethren — in 
their  service;  the  service  for  the  world  belongs  chiefly  to 
the  age  to  come,  the  Millennium.  Under  present  con- 
ditions, our  time  and  talents  and  influence  and  means 
are,  more  or  less,  mortgaged  to  others  (the  wife  or 
children  or  aged  parents  or  others  depending  on  us), 


♦Tabernacle  Shadows  of  Better  Sacrifices,  p.  59- 


Its  Passover. 


469 


and  we  are  obligated  also  to  the  provision  of  "things 
needftd,"  "decent,"  and  "honest  in  the  sight  of  all  men" 
for  ourselves.  Hence,  we  find  comparatively  little  left 
at  our  disposal  for  sacrifice,  comparatively  little  to  lay 
down  for  the  brethren,  and  this  little  the  world  and  the 
flesh  and  the  devil  are  continually  attempting  to  claim 
from  us,  and  to  divert  from  the  sacrificing  to  which  we 
have  consecrated  it. 

The  Lord's  selection  of  the  Chtirch,  during  this  time 
when  evil  prevails,  is  to  the  intent  that  surroiinding 
circumstances  may  prove  the  measure  of  the  love  and 
loyalty  of  each  to  him  and  his.  If  our  love  be  cool,  the 
claims  of  the  world,  the  flesh  and  the  Adversary  will  be 
too  much  for  us,  and  attract  our  time,  otir  influence,  our 
money.  On  the  other  hand,  in  proportion  as  our  love 
for  the  Lord  is  strong  and  warm,  in  that  same  proportion 
we  will  delight  to  sacrifice  these  to  him; — not  only  to 
give  our  surplus  of  energy  and  influence  and  means, 
laying  these  down  as  we  find  opportunity  in  the  service 
of  the  brethren,  but  additionally,  this  spirit  of  devotion 
to  the  Lord  will  prompt  us  to  curtail  within  reasonable, 
economical  limits  the  demands  of  the  home  and  family, 
and  especially  of  self,  that  we  may  have  the  more  to 
sacrifice  upon  the  Lord's  altar.  As  ovtr  Lord  was  for 
three  and  a  half  years  breaking  his  body,  and  for  three 
and  a  half  years  giving  his  blood,  his  life,  and  only 
finished  these  sacrifices  at  Calvary,  so  with  us:  the 
laying  down  of  our  lives  for  the  brethren  is  in  small 
affairs  of  service,  either  temporal  or  spiritual,  the 
spiritual  being  the  higher,  and  hence  the  more  impor- 
tant, though  he  who  would  shut  up  his  compassion 
toward  a  brother  having  temporal  need  would  give 
evidence  that  he  did  not  have  the  Spirit  of  the  Lord 
ruling  in  his  heart  in  any  proper  degree. 

THE  MEMORIAL  STILL  APPROPRIATE. 

The  original  celebration  of  the  Memorial  of  our  dear 
Redeemer's  death  (with  the  still  larger  meaning  attached 
to  it  by  the  holy  Spirit  through  the  Apostle,  as  including 
our  participation  or  commimion  with  him  in  his  sacrifice) 


470 


The  New  Creation. 


was,  as  we  have  seen,  upon  a  particular  date — thp 
fourteenth  day  of  the  first  month,  Jewish  reckoning.* 
And  the  same  date,  reached  by  the  same  method  of 
coimting,  is  still  appropriate,  and  will  appeal  to  all  who 
are  inquiring  for  the  "old  paths"  and  desirous  of  walking 
therein.  This  annual  commemoration  of  the  Lord's 
death,  etc.,  as  instituted  by  our  Lord  and  observed  by 
the  early  Chiirch,  has  been  revived  of  late  amongst  those 
coming  into  the  light  of  Present  Truth. 

It  is  not  surprising  that,  as  more  and  more  the  real 
meaning  of  the  Lord's  symbolical  supper  was  lost  sight 
of,  the  proprieties  attaching  to  its  annual  observance 
were  also  neglected.  This  becomes  more  plain  of 
comprehension  as  we  come  to  tmderstand  the  history  of 
the  matter,  as  follows: — 

After  the  apostles  and  their  immediate  successors  had 
fallen  asleep — somewhere  about  the  third  century — Ro- 
man Catholicism  was  becoming  influential  in  the  Church. 
One  of  its  false  doctrines  was  to  the  effect  that  while 
Christ's  death  secured  a  cancelation  of  the  past  guilt,  it 
could  not  offset  personal  transgressions  after  the  believer 
had  come  into  relationship  with  Christ — after  baptism; 
but  that  a  fresh  sacrifice  was  necessary  for  such  sins. 
On  the  basis  of  this  error  was  built  the  doctrine  of  the 
Mass,  which,  as  we  have  heretofore  explained  in  some 
detail,  was  considered  a  tresh  sacrifice  of  Christ  for  the 


♦The  Hebrew  year  begins  in  the  spring,  with  the  first 
appearance  of  a  new  moon  after  the  Spring  Equinox.  The 
14th  day  is  easily  reckoned,  but  should  not  be  confounded 
with  Feast  week,  which  began  on  the  15th  and  continued  for  a 
week  following  it, — the  Jewish  celebration.  That  week  of 
unleavened  bread,  celebrated  by  the  Jews  with  rejoicing, 
corresponds  to  the  entire  future  of  a  Christian, — especially 
representing  the  entire  year  until  his  next  celebration  of  the 
Memorial  Supper.  With  the  Jew  the  sacrifice  of  the  Lamb 
was  a  means  to  the  end ;  a  start  for  the  feast  of  the  week, 
which  had  his  special  attention.  Our  Memorial  relates  to 
the  killing  of  the  Lamb,  and  hence  belongs  to  the  14th  of 
Nisan  (the  first  month).  Moreover,  we  are  to  remember  that 
with  the  change  of  counting  the  hours  of  the  day,  theniehtof 
the  14th  of  Nisan  would  correspond  to  what  we  woxUd  now 
call  the  evening  of  the  13th. 


Its  Passover. 


471 


particular  sins  of  the  individual  for  whom  the  Mass 

is  offered,  or  sacrificed; — the  fresh  sacrifice  of  Christ 
being  made  to  appear  reasonable  by  the  claim  that  the 
officiating  priest  had  the  power  to  turn  the  bread  and 
wine  into  the  actual  body  and  actual  blood  of  Christ ;  and 
then,  by  breaking  the  wafer,  to  break  or  sacrifice  the 
Lord  afresh  for  the  sins  of  the  individual  for  whom  the 
Mass  is  performed.  We  have  already  shown  that  from 
the  divine  standpoint  this  teaching  and  practice  was  an 
abhorrence  in  the  sight  of  the  Lord — "the  abomination 
which  maketh  desolate." — Dan.  11:31;  12:11.* 

That  false  doctrine  did  make  desolate;  and  in  its 
wake  came  the  Chtirch's  multitudinous  errors,  the  great 
falling  away  or  apostasy  which  constituted  the  Roman 
system — the  chiefest  of  all  anti-Christs.  Centviry  after 
centtuy  rolled  around,  with  this  view  the  predominating 
one,  the  controlling  one  throughout  Christendom,  -until, 
in  the  sixteenth  century,  the  Great  Reformation  move- 
ment began  to  stir  up  an  opposition  and, "proportionately, 
began  to  find  the  truths  which  had  been  hidden  during 
the  Dark  Ages  under^  the  false  doctrines  and  false 
practices  of  anti-Christ.  As  the  Reformers  were  granted 
additional  light  respecting  the  entire  testimony  of  God's 
Word,  that  light  included  clearer  views  of  the  sacrifice 
of  Christ,  and  they  began  to  see  that  the  Papal  theory 
and  practice  of  the  Mass  was  indeed  the  "abomination 
of  desolation,"  and  they  disavowed  it,  with  varying 
degrees  of  positiveness.  The  Church  of  England  revised 
its  Prayer-book  In  1552  and  excluded  the  word  Mass. 

The  custom  of  the  Mass  practically  took  the  place  of 
the  annual  celebrations  of  the  Lord's  Memorial  Supper  j 
for  the  Masses  were  said  at  frequent  intervals,  with  a  view 
to  cleansing  the  people  repeatedly  from  sin.  As  the 
Reformers  saw  the  error  of  this  they  attempted  to  come 
back  to  the  original  simplicity  of  the  first  institution, 
and  disowned  the  Romish  Mass  as  being  an  improper 
celebration  of  the  Lord's  Memorial  Supper.  However, 
not  seeing  the  close  relationship  between  the  type  of  the 


*Vol.  II..  Chap,  ix.,  and  Vol.  III.,  Chap.  iv. 


472 


The  New  Creation. 


Passover  and  the  antitype  of  our  Lord's  death,  and  the 
Supper  as  a  memorial  of  the  antitype,  they  did  not  grasp 
the  thought  of  the  propriety  of  its  observance  on  its 
annual  recurrence.  Hence,  we  find  that  amongst 
Protestants  some  celebrate  monthly,  others  every  three 
months,  and  some  every  four  months — each  denomi- 
nation using  its  own  judgment — the  "Disciples"  cele- 
brating weekly,  through  a  misvmderstanding  of  the 
Scriptures  somewhat  similar  to  their  misunderstanding' 
respecting  baptism.  They  base  their  weekly  celebration 
of  the  supper  on  the  statements  of  the  Acts  of  the 
Apostles  to  the  effect  that  the  early  Church  came  to- 
gether on  the  first  day  of  the  week,  and  at  such  meetings 
had  "breaking  of  bread." — Acts  2:  42,  46;  20:  7. 

We  have  already  observed*  that  these  weekly  cele- 
brations were  not  commemorations  of  the  Lord's  death; 
but,  on  the  contrary,  were  love-feasts,  commemorative 
of  his  resurrection,  and  of  the  number  of  breakings  of 
bread  which  they  enjoyed  with  him  on  several  first-days 
during  the  forty  days  before  his  ascension.  The  re- 
membrance of  these  breakings  of  bread,  in  which  their 
eyes  were  opened  and  they  knew  him,  probably  led  them 
to  meet  on  each  first  day  of  the  week  thereafter,  and, 
not  improperly,  led  them  to  have  together  a  social  meal, 
a  breaking  of  bread.  As  we  have  already  noticed,  the 
cup  is  never  mentioned  in  connection  with  these,  while 
in  every  mention  of  the  Lord's  Memorial  Supper  it 
occupies  fully  as  important  a  place  as  does  the  loaf. 

WHO  MAY  CELEBRATE? 

We  answer,  first  of  all,  that  none  should  commune 
who  do  not  trust  in  the  precious  blood  of  Christ  as  the 
sacrifice  for  sins.  None  should  commune  except 
by  faith  he  have  on  the  door-posts  and  lintel 
of  his  earthly  tabernacle  the  blood  of  sprinkling  that 
speaketh  peace  for  us,  instead  of  calling  for  vengeance, 
as  did  the  blood  of  Abel.  (Heb.  12:  24.)  None  should 
celebrate  the  symbolical  feast  unless  in  his  heart  he 


*See  previous  Chapter. 


Its  Passover. 


473 


has  the  true  feast,  and  has  accepted  Christ  as  his  Life- 
giver.  Further,  none  should  commune  unless  he  is  a 
member  of  the  one  body,  the  one  loaf,  and  unless  he  has 
reckoned  his  life,  his  blood,  sacrificed  with  the  Lord's,  in 
the  same  chalice,  or  cup.  There  is  here  a  clearly  drawn 
line  of  distinction,  not  only  between  the  believers  and 
unbelievers,  but  also  between  the  consecrated  and  the 
unconsecrated.  However,  the  line  is  to  be  drawn  by  each 
individual  for  himself, — so  long  as  his  professions  are 
good  and  reasonably  attested  by  his  outward  conduct. 
It  is  not  for  one  member  to  be  the  judge  of  another,  nor 
even  for  the  Church  to  judge,  unless,  as  already  pointed 
out,  the  matter  has  come  before  it  in  some  definite  form, 
according  to  the  prescribed  regulations.  Otherwise  the 
elders,  or  representatives  of  the  Church,  should  set 
before  those  who  assemble  themselves  these  terms  and 
conditions, — (i)  faith  in  the  blood;  and  (2)  consecration 
to  the  Lord  and  his  service,  even  unto  death.  They 
should  then  invite  all  who  are  thus  minded  and  thus 
consecrated  to  join  in  celebrating  the  Lord's  death  r.nd 
their  own.  This,  and  all  invitations  connected  with 
this  celebration,  should  be  so  comprehensively  stated 
as  to  leave  no  thought  of  sectarianism.  All  should  be 
welcomed  to  participate,  regardless  of  their  faith  and 
harmony  on  other  subjects,  if  they  are  in  full  accord  in 
respect  to  these  foundation  truths — the  redemption 
through  the  precious  blood,  and  a  full  consecration  unto 
death,  built  upon  that  justification. 

It  is  appropriate  here  to  consider  the  words  of  the 
Apostle : — 

"Whosoever  shall  eat  this  bread  and  drink  this  cup  of  the 
Lord  unworthily  shall  be  guilty  of  the  body  and  blood  of  the 
Lord.  But  let  a  man  examine  himself,  and  so  let  him  eat  of 
that  bread  and  drink  of  that  cup.  For  he  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh  condemnation  to 
himself,  if  he  discern  not  the  Lord's  body."    1  Cor.  11 :  27-29. 

The  Apostle's  warning  here  seems  to  be  against  a 
careless  celebration  of  this  Memorial,  which  would  make 
of  it  a  feast,  and  against  inviting  persons  to  it  in  a 
promiscuous  manner.  It  is  not  such  a  feast.  It  is  a 
solemn  Memorial,  intended  only  for  the  members  of  the 


474 


The  New  Creation. 


Lord's  "body";  and  whoever  does  not  discern  this, 
whoever  does  not  discern  that  the  loaf  represents  the 
flesh  of  Jesus,  and  that  the  cup  represents  his  blood, 
wotdd,  in  partaking  of  it,  properly  come  iinder  condem- 
nation— not  "damnation  "  as  in  the  common  version, 
but  a  condemnation  in  the  Lord's  sight,  and  a  condem- 
nation also  in  his  own  conscience.  Before  partaking 
of  these  emblems  each  individual,  therefore,  should 
decide  for  himself  whether  or  not  he  believes  and  trusts 
in  the  broken  body  and  shed  blood  of  our  Lord  as  being 
his  ransom  price ;  and  secondly,  whether  or  not  he  has 
made  the  consecration  of  his  all  that  he  may  thus  be 
counted  in  as  a  member  of  that  "one  body." 

Having  noted  who  are  excluded,  and  who  properly 
have  access  to  the  Lord's  table,  we  see  that  every  true 
member  of  the  Ecclesia  has  the  right  to  participate, 
tmless  that  right  has  been  debarred  by  a  public  action 
of  the  whole  Church,  according  to  the  rule  therefor  laid 
down  by  the  Lord,  (Matt.  i8:  15-17.)  All  such  may 
celebrate;  all  such  will  surely  desire  to  celebrate — will 
svu"ely  desire  to  conform  to  the  Master's  dying  ad- 
monition, "Eat  ye  all  of  it;  drink  ye  all  of  it."  They 
will  realize  that  unless  we  eat  the  flesh  of  the  Son  of 
Man,  and  drink  his  blood,  we  have  no  life  in  us ;  and  that 
if  they  have  in  heart  and  mind  partaken  of  the  merits  of 
the  Lord's  sacrifice  really,  and  of  his  life,  that  it  is  both 
a  privilege  and  a  pleasure  to  memorialize  this,  and  to 
confess  it  before  each  other  and  before  the  Lord. 

WHO  MAY  OFFICIATE. 

The  false  doctrine  of  the  Mass,  and  the  creation  of  a 
class  in  the  Church  called  the  clergy,  to  administer  this 
and  similar  services,  has  created  so  deep  an  impression 
upon  the  public  mind  that  Protestants  even  to  this  day 
generally  hold  that  the  presence  of  "an  ordained 
minister,"  to  ask  a  blessing  and  to  officiate  in  such  a 
memorial  service,  is  of  absolute  necessity,  and  that  any 
other  procediu-e  would  be  sacrilegious.  How  utterly 
Wrong  this  whole  theory  is  will  be  very  readily  recog- 
nized when  we  remember  that  all  who  have  the  privilege 


Its  Passover. 


475 


of  partaking  of  this  Memorial  are  consecrated  members 
of  the  "Royal  Priesthood," — each  fully  commissioned  of 
the  Lord  to  preach  his  Word  according  to  their  talents 
and  opportunities,  and  fully  ordained  also  to  perform 
any  service  or  ministry  of  which  they  are  capable  to 
him  and  the  members  of  his  body,  and,  in  his  name,  to 
others.  "All  ye  are  brethren,"  is  the  Lord's  standard, 
and  is  not  to  be  forgotten  when  we  hold  communion  with 
him,  and  celebrate  his  redemptive  work,  and  our  com- 
mon-union with  him  and  with  each  other  as  members  of 
his  body. 

Nevertheless,  in  every  little  group  of  the  Lord's 
people,  in  every  little  Ecclesia,  or  body  of  Christ,  as  we 
have  already  pointed  out,  the  Scriptures  indicate  that 
there  shotild  be  order,  and  that  a  part  of  that  order  is 
that  there  should  be  "elders  in  every  Church."  While 
each  member  of  the  Ecclesia,  the  New  Creation,  has  a 
siifficient  ordination  of  the  Lord  to  permit  him  to  take 
any  part  in  connection  with  the  Memorial  Supper,  yet 
the  Church,  m.  electing  elders,  indicates  that  they  should 
be  representatives  of  the  entire  Ecclesia  in  respect  to 
such  matters  as  this.  Therefore,  the  duty  of  arranging 
and  ministering  this  Memorial  would  devolve  upon  them 
as  a  service  to  which  they  have  already  been  selected 
by  the  Church. 

Our  Lord's  declaration,  "Where  two  or  three  of  you 
are  met  together  in  my  name,  there  am  I  in  the  midst" — 
shows  us  conclusively  that,  wherever  it  is  possible,  this 
memorial  should  be  celebrated  in  company  with  fellow- 
members  of  the  body.  The  blessing  attached  was 
intended  to  draw  the  members  one  toward  the  other, 
not  only  in  this  annual  gathering,  but  whenever  possible. 
Wherever  even  two  or  three  may  meet  to  claim  this 
promise,  it  being  impossible  or  inconvenient  to  meet 
with  a  larger  group,  they  are  privileged  to  celebrate  as  a 
Chvu"ch,  as  an  Ecclesta,  complete;  and  even  where  an 
individual  may  be  so  circumstanced  that  he  cannot 
possibly  meet  with  others,  we  suggest  that  his  faith  go 
out  with  sufficient  strength  to  the  Lord  to  claim  the 
promise — regarding  the  Lord  and  himself  as  the  two. 


476 


The  New  Creation. 


We  advise  that  such  unavoidable  isolation  be  not  per- 
mitted to  hinder  any  from  the  annual  celebration  of  the 
great  sacrifice  for  sin,  and  of  our  participation  in  it  with 
our  Lord ;  that  the  solitary  individual  provide  bread — 
(unleavened  bread,  if  obtainable — such  as  soda  biscuit 
or  water  cracker)  and  fruit  of  the  vine  fraisin  juice  or 
grape  juice  or  wine*)  and  that  he  celebrate  in  com- 
munion of  spirit  with  the  Lord  and  with  the  fellow- 
members  of  the  body,  from  whom  he  is  of  necessity 
separated. 

AN  ORDER  OF  SERVICE. 

Since  the  Lord  laid  down  no  rule  or  order  of  service 
it  is  not  for  us  to  do  so, — yet  without  impropriety  we 
believe  we  may  suggest  what  commends  itself  to  us  as  a 
moderate,  reasonable,  orderly  celebration  of  this 
Memorial.  We  do  so,  not  with  the  intention  of  making 
a  rule  or  law,  but  with  the  view  of  assisting  to  a  moderate 
view  of  the  matter  some  who  have  been  used  to  elaborate 
service  and  others  who  have  been  accustomed  to  nothing 
of  the  kind.  Let  our  expression,  then,  be  considered 
merely  in  the  light  of  suggestion,  subject  to  such  modi- 
fication, etc.,  as  may  seem  advisable.    It  is  as  follows: — 

(1)  The  opening  of  the  service  with  one  or  more 
hymns,  appropriate  to  the  occasion — of  solemn  spirit, 
and  drawing  the  mind  in  the  direction  of  the  Memorial. 

(2)  Prayer  for  divine  blessing  upon  the  assembly, 
and  especially  upon  those  who  shall  participate,  re- 
membering also  fellow-members  of  the  same  body, 
known  to  us  and  unknown,  in  all  the  world,  and  especially 

*So  far  as  we  are  able  to  judge,  the  Lord  used  fermented 
wine  when  he  instituted  this  Memorial.  Nevertheless,  in 
view  of  his  not  specifying  wine,  but  simply  "fruit  of  the 
vine,"  and  in  view  also  of  the  fact  that  the  alcoholic  habit 
has  obtained  so  great  and  so  evil  a  power  in  our  day,  we  be- 
lieve we  have  the  Lord's  approval  in  the  use  of  imfermented 
grape-juice  or  raisin-juice,  to  which,  if  convenient,  a  few  drops 
of  fermented  wine  may  be  added,  so  as  to  satisfy  the  con- 
sciences of  any  who  might  be  inclined  to  consider  that  obedi- 
ence to  the  Lord's  example  would  require  the  use  of  fermented 
wine.  In  this  manner  there  will  be  no  danger  to  any  of 
the  Lord's  brethren,  even  the  weakest  in  the  flesh. 


7/5  Passover. 


477 


such  as  are  celebrating  this  Memorial  on  its  anniversary. 

(3)  The  Elder  officiating  might  read  an  account  of 
the  original  institution  of  the  Memorial  from  the 
Scriptures. 

(4)  He  or  another  Elder  might  then  present  an 
accotmt  of  the  matter,  type  and  antitype,  either  speak- 
mg  extemporaneously  or  with  equal  propriety,  if  he 
please,  reading  some  such  explanation  of  the  entire 
matter  as,  for    instance,  the  foregoing  dissertation. 

(5)  Calling  attention  to  the  fact  that  our  Lord 
blessed  the  bread  before  he  broke  it,  the  leader  might 
now  call  upon  some  competent  brother  to  ask  a  blessing 
upon  the  bread,  or — none  present  but  himself  being 
competent — he  should  invoke  the  divine  blessing  upon 
the  bread  and  upon  those  who  would  partake  of  it,  that 
the  eyes  of  their  understanding  might  be  opened  widely 
to  an  appreciation  or  comprehension  of  the  depths  of 
meaning  properly  attaching  to  it,  and  that  all  parti- 
cipating might  have  blessed  communion  with  the  Lord 
in  the  use  of  this  symbol  of  his  flesh  and  to  make  renewal 
of  their  own  consecration  to  be  broken  with  him. 

(6)  One  of  the  crackers  or  pieces  of  unleavened  bread 
might  then  be  broken,  using  the  Lord's  words,  "This  is 
my  body,  broken  for  you;  eat  ye  all  of  it;  '  and  the 
platter  might  be  served  by  one  of  the  brethren  or  by  the 
officiating  person  himself ;  or,  if  the  congregation  were  a 
large  one,  a  number  of  plates  of  bread  might  be  served 
simultaneously  by  two,  four,  six  or  any  necessary 
number  of  the  consecrated  brethren. 

(7)  Silence  would  well  be  maintained  during  the 
passing  of  the  emblems,  except  that  brief  remarks,  much 
to  the  point  respecting  the  signification  of  the  bread,  and 
how  we  feed  upon  the  Lord,  might  not  be  inappro- 
priate— though  generally  it  woxild  be  well  that  this 
matter  be  covered  either  by  the  leader  or  some  other 
^speaker  when  explaining  the  signification  of  the  cele- 
jbration  in  general,  before  the  distribution,  that  the 
,•  communion  of  the  participants  be  not  intruded  upon. 

(8)  A  blessing  should  then  be  asked  upon  the  cup, 
even  as  we  read  our  Lord  "took  the  cup  and  blessed  it,' 


478 


The  New  Creation. 


and  gave  to  his  disciples.  Some  brother  might  be 
called  upon  for  this  prayer  of  thanks,  and  of  request  for 
the  Lord's  blessing  upon  those  participating,  and  it 
should  be  similarly  served  in  quietness. 

(9)  The  service  being  thus  ended,  we  advise  that  the 
course  of  the  Lord  and  the  apostles  be  followed  to  the 
end; — that  a  hymn  be  sung  in  conclusion,  and  the 
congregation  thus  dismissed — without  any  concluding 
prayer.  We  advise  that  on  this  occasion  the  usual 
greetings,  inquiries  for  health,  etc.,  be  dispensed  with, 
and  that  each  go  to  his  home  avoiding,  as  far  as  possible, 
anything  that  might  disturb  his  reflections  and  com- 
munion, and  that  so  far  as  possible  each  seek  to  continue 
to  commime,  not  only  on  that  night,  but  during  the 
following  day,  having  in  memory  the  Lord's  experiences 
in  Gethsemane,  and  his  need  of  sympathy  and  help,  and 
the  fact  that  each  member  of  his  body  may  also  have 
Gethsemane  occasions,  and  need  the  comfort  and  help 
of  fellow-disciples. 

Of  the  Master  it  is  written,  "Of  the  people  there  was 
none  with  him" — none  able  to  sjrmpathize  with  him  in 
his  own  hour  of  trial.  With  us  it  is  different.  We  have 
fellow-members  of  the  body,  similarly  baptized  into 
death,  similarly  pledged  to  be  "broken"  as  members  of 
the  one  loaf,  and  accepted  and  anointed  with  the  same 
holy  Spirit.  And  as  we  remember  this,  let  us  the  more 
earnestly  seek  to  be  helpful  to  the  fellow-members  of  the 
body,  remembering  that  whatsoever  is  done  to  the  least 
member  of  the  body  is  done  unto  the  Head,  and  is 
appreciated  by  him.  We  can  appropriately  remember 
at  the  same  time  the  example  of  Peter — his  earnest 
impulsiveness,  as  a  servant  of  the  Lord,  and  yet  his 
weakness  in  a  moment  of  trial,  and  his  need  of  the 
Lord's  help  and  prayers.  "I  have  prayed  for  thee,  that 
thy  faith  fail  not."  To  rememDer  this  may  be  a  special 
aid  to  us,  as  it  tmdoubtedly  was  subsequently  to  the 
Apostle  Peter.  It  will  enable  us  all  the  more  to  look  to 
the  Lord  for  "grace  to  help  in  every  time  of  need." 

It  will  be  well  at  the  same  time  that  we  remember 
Judas,  and  that  his  fall  came  through  selfishness — 


Its  Passover. 


479 


ambition,  covetousness ;  and  as  we  remember  how 
through  this  door  of  selfishness  Satan  more  and  more 
entered  into  him,  it  may  help  us  to  be  on  our  guard  lest 
we  shoidd  similarly  fall  into  a  snare  of  the  Adversary ; 
lest  we,  for  any  consideration,  should  deny  the  Lord  that 
bought  us ;  lest  we  should  ever  in  any  sense  of  the  word 
betray  the  Lord  or  his  brethren  or  his  Truth.  Let  us 
through  the  day  following  have  in  memory  our  dear 
Redeemer's  experiences;  not  only  that  we  may  thus 
enter  the  more  keenly  into  sympathy  with  him,  but 
additionally  that  we  may  not  think  strange  of  the  fiery 
trials  which  may  be  permitted  to  come  upon  us  as  his 
followers,  but  that  we  may  foUow  him  to  the  con- 
summation and  ever  keep  in  memory  his  dying  words, 
"It  is  finished,"  and  realize  that  this  meant  a  com- 
pletion of  his  sin-offering  on  our  behalf,  so  that  through 
his  stripes  we  may  realize  ourselves  healed,  and  so  that 
we  may  also  realize  that  he  ever  liveth  to  make  inter- 
cession for  us,  and  to  render  us  assistance  in  every  time 
of  need. 

EASTER-PASSOVER. 

The  word  "Easter"  occurs  once  in  the  Scriptures 
(Acts  12:4),  and  there  it  is  a  mistranslation ;  it  should 
be  rendered  ' '  Passover. ' '  The  name  Easter  was  adopted 
from  the  heathen.  It  is  of  Saxon  origin,  and  imports  a 
goddess  of  the  Saxons,  or  rather  of  the  East,  Estera, 
whose  festival  was  celebrated  in  the  spring  of  the  year, 
about  the  Passover  season.  The  adoption  of  this  name, 
and  the  application  of  it  to  the  period  celebrating  our 
Lord's  death  and  resurrection  and  ascension,  down  to  the 
coming  of  the  Pentecostal  blessing,  was  evidently  an 
attempt  to  let  Christian  institutions  the  more  easily 
supplant  those  of  heathenism.  Like  most  of  these  con- 
cessions, it  dates  from  somewhere  about  the  third 
centviry.  This  heathen  origin  of  the  name  Easter  need 
makv^  no  particular  difference  in  cur  minds,  for  we  no 
longer  use  it  to  celebrate  the  goddess  of  the  East, 
Amongst  Protestants  the  name  has  been  definitely 
attached  to  one  day  mstead  of  to  a  period,  as  in  old  time.  ^ 


48o 


The  New  Creation. 


and  as  it  is  still  used  by  Catholics.  That  one  day  is 
called  Easter  Stinday.  Any  memorial  of  ovir  Lord's 
resvurection  will  always  be  precious  with  his  people,  but 
to  those  who  rightly  appreciate  the  matter,  every  Simday 
is  an  Easter  Sunday,  because  every  Sunday  is  a  memorial 
commemorative  of  ovir  Lord's  resurrection  from  the  dead. 

Our  thought  in  introducing  the  subject  here  is  more 
particularly  to  draw  attention  to  the  larger  view  of  the 
term  Easter,  held  by  Catholics,  which  includes  Good 
Friday  as  well  as  Easter  Sunday,  and  is  merely  used  as  a 
S3nionym  for  the  Passover  season.  The  introduction  of 
the  Mass,  and  its  frequent  observance,  might  have  been 
expected  to  have  entirely  made  void  the  annual  cele- 
bration of  our  Lord's  death  on  its  anniversary;  but  not 
so.  The  original  custom  of  the  early  Church,  to  cele- 
brate the  great  central  fact,  and  the  very  foundation  of 
her  existence,  continued,  although  the  celebration  of  the 
supper  at  its  appropriate  time  ceased,  superseded  by  the 
numerous  sacrifices  of  the  Mass, — and  thus  this  one 
particular  memorial  lost  its  meaning. 

For  centuries  it  was  the  custom  to  count  the  date  of 
OUT  Lord's  crucifixion  according  to  the  Jewish  calendar,  as 
we  have  already  explained  it;  but  subsequently,  with  a 
desire  to  cut  loose  so  far  as  possible  from  Jewish  in- 
stitutions, a  change  in  the  method  of  coimting  the  date 
of  the  death  of  Christ,  our  Passover,  was  instituted. 
"The  Ecumenical  Council"  of  Nice  decreed  that  thence- 
forth Easter  should  be  celebrated  on  the  Friday  following 
the  first  full  moon  after  the  Spring  equinox.  This  not 
only  fixed  the  celebration  of  the  Lord's  death  universally 
on  a  Friday,  called  "Good  Friday,"  but  additionally  it 
insured  that  the  celebration  would  very  rarely  indeed 
be  exactly  in  accord  with  the  Jewish  celebration  of  the 
Passover.  The  difference  in  the  method  of  covmting, 
be  it  remembered,  is  that  the  Jews  then  waited  and  still 
wait  until  the  Spring  Equinox,  and  begin  their  month 
with  the  first  new  moon  thereafter,  and  keep  the  Pass- 
over at  the  full  of  that  moon,  or  the  14th  day.  This 
change  occasionally  makes  a  difference  of  nearly  a 
month  betw<»»n  the  two  methods  of  counting. 


Its  Passover. 


It  is  not  for  us  to  say  which  is  the  superior  method, 
but  otir  preference  is  to  hold  to  that  which  the 
Lord  and  the  apostles  practised — not  with  a  sub- 
serviency which  wotdd  make  us  feel  that  we  had  com- 
mitted a  crime  if  we  erred  in  the  calculation,  and  cele- 
brated on  a  wrong  date,  but  nevertheless  with  a  satis- 
faction that  we  have  endeavored  to  follow  a=  closely  as 
possible  the  divine  institution,  the  pattern.  Some  one 
might  perhaps  suggest  that  it  would  be  still  better  to 
fix  the  date  according  to  our  modem  calendar — say 
the  15th  of  April  or  the  ist  of  April,  or  other  date — and 
all  calculations,  etc.,  wotdd  in  consequence  be  un- 
necessary. We  answer,  that  the  Lord  evidently  had  a 
reason  for  arranging  the  Jewish  calendar  as  he  did,  and 
we  prefer  in  this  matter  to  continue  to  recognize  his 
institution. 

In  a  particular  sense  we  see  that  as  the  sun  is  the 
symbol  of  the  spiritual  Kingdom  of  God,  the  moon  is  the 
symbol  of  the  Law  Covenant,  and  of  the  people  who  were 
under  that  Law  Covenant.  Thus  there  was  a  special 
appropriateness  in  our  Lord's  being  crucified  by  them 
exactly  at  the  full  of  the  moon,  and  that  by  God's 
predetermination  as  concerned  the  time,  so  that  they 
could  not  take  him  previously,  though  they  desired  to 
do  so,  because  "his  hour  was  not  yet  come."  (John 
7:  30;  8:  20.)  His  crucifixion  at  the  full  of  the  moon, 
and  the  fact  that  the  moon  immediately  began  to 
wane,  points  a  lesson  to  the  effect  that  there  Israel 
brought  upon  itself  as  a  nation  a  divine  rejection,  or 
casting  off  for  a  season,  s5''mbolized  by  the  waning  of  the 
moon,  which  represented  their  national  decline. 
*  *  * 

We  append  here  some  pertinent  extracts  from  a 
recognized  authority,  corroborative  of  the  foregoing, 
as  follows : — 

FROM  MCCLINTOCK  AND  STRONG'S  ENCYCLOPEDIA. 

"Easter,  ^.  e.,  Passover. — Easter  is  a  word  of  Saxon 
origin,  and  imports  a  goddess  of  the  Saxons,  or  rather  of 
the  East,  Estera,  in  honor  of  whom  sacrifices  being 
31F 


482 


The  New  Creation. 


offered  annually  about  the  Passover  time  of  year  (Spring) , 
the  name  began  to  be  attached  by  association  of  ideas 
to  the  Christian  festival  of  the  restuxection,  which 
happened  at  the  time  of  the  Passover:  hence  we  say 
Easter-day,  Easter  Standay,  but  very  improperly,  as 
this  by  no  means  refers  to  the  festival  then  kept  to  the 
goddess  of  the  ancient  Saxons.  So  the  present  German 
word  is  used,  Ostem,  for  Easter,  and  refers  to  the  same 
goddess,  Estera  or  Ostera.  The  occurrence  of  this  word 
in  the  authorized  Version  (Acts  12:4) — 'Intending  after 
Easter  to  bring  him  forth  to  the  people,' — is  chiefly 
noticeable  as  an  example  of  the  want  of  consistency  in 
the  translators.  ...  At  the  last  revision  'Pass- 
over' was  substituted  in  all  passages  but  this.    .   .  . 

"The  Churches  of  Asia  Minor  celebrated  the  death  of 
the  Lord  on  the  day  corresponding  to  the  14th  of  the 
month  Nisan,  on  which  day,  according  to  the  opinion  of 
the  whole  ancient  Church,  the  crucifixion  took  place. 
The  Western  Churches  (Rome),  on  the  other  hand  were 
of  opinion  that  the  crucifixion  should  be  annually  com- 
memorated on  the  particular  day  of  the  week  on  which 
it  occurred,  t,  e,,  Friday.  .  .  .  The  Western  Churches 
viewed  the  death-day  of  Christ  as  a  day  of  mourning,  and 
they  did  not  terminate  the  time  of  fasting  until  the  day 
of  the  resurrection.  The  Churches  of  Asia  Minor,  on  the 
other  hand,  looked  upon  the  death  of  Christ  wholly  as 
for  the  redemption  of  mankind,  and  terminated  the  day 
of  fasting  at  the  hour  of  Christ's  death,  three  o'clock  in 
the  afternoon,  and  immediately  afterward  celebrated 
the  agape  and  the  Lord's  Supper.  Both  parties  (ortho- 
dox Eastern  and  Western  Churches)  adhered  to  the 
name  Pascha  (Passover),  by  which  they  understood 
sometimes  the  specially  festive  days  of  this  week,  and 
sometimes  the  whole  week  commemorating  the  Passover. 

"The  first  serious  dispute  between  the  parties  within 
the  old  Church  broke  out  about  196  (A.  D.),  when 
Bishop  Victor  of  Rome  issued  a  circular  to  the  leading 
bishops  of  the  Church,  requesting  them  to  hold  synods 
in  their  various  j)rovinces,  and  to  introduce  the  western 
practice  (the  practice  of  celebrating  on  Friday  and 


Its  Passover, 


483 


Sunday,  instead  of  on  the  exact  day,  14th  and  i6th  of 
Nisan) .  Some  complied  with  the  request,  but  the  synod 
held  by  Bishop  Polycrates,  of  Ephesus,  emphatically 
refused,  and  approved  the  letter  of  Bishop  Polycrates, 
who  in  the  defense  of  the  Asiatic  practice  referred  Victor 
to  the  authority  of  the  Apostles  Philip  and  John,  to 
Poly  carp,  and  to  seven  of  his  relations  who  before  him 
had  been  bishops  of  Ephesus.    .    .  . 

"Thus  far  the  controversy  between  the  Asiatic  and  the 
Western  (Roman)  Churches  had  only  concerned  two 
points,  viz.,  (i)  whether  the  day  of  the  week  or  the  day 
of  the  month  on  which  the  death  of  Christ  occurred 
should  be  commemorated;  (2)  whether  the  fasting 
ought  to  be  terminated.  Now  a  third  point  in  dispute 
arose,  as  to  the  time  when  the  14th  day  of  Nisan  really 
occurred.  Many  of  the  Church  Fathers  are  of  the  opinion 
that,  according  to  the  original  calculation  of  the  Jews 
up  to  the  time  of  the  destruction  of  Jerusalem,  the  14th 
of  Nisan  had  always  been  after  the  Spring  equinox,  and 
that  it  was  only  in  consequence  of  that  miscalculation  of 
the  later  Jews  that  the  14th  of  Nisan  occasionally  fell 
before  the  equinox.  They  therefore  insisted  that  the 
14th  of  Nisan,  which  for  both  parties  within  the  Church 
determined  the  time  of  Easter,  should  always  be  after  the 
equinox. 

"As  the  year  of  the  Jews  is  a  lunar  year  and  the  14th 
of  Nisan  always  a  full-moon  dayi  the  Christians  who 
adopted  the  above  astronomical  view,  whenever  the  14th 
of  Nisan  fell  before  the  equinox  would  celebrate  the 
death  of  Christ  one  month  later  than  the  Jewish  Pass- 
over. As  the  Christians  could  now  no  longer  rely  on  the 
Jewish  Calendar  they  had  to  make  their  own  calculations 
of  the  time  of  Easter.  These  calculations  frequently 
differed,  partly  from  reasons  already  set  forth,  and  partly 
because  the  date  of  the  equinox  was  fixed  by  some  at  the 
1 8th  of  March,  by  others  at  the  19th,  by  others  at  the 
2 1  St  of  March.  The  Council  of  Aries  in  314  endeavored 
to  establish  uniformity,  but  its  decrees  do  not  appear  to 
have  had  great  effect.  The  subject  was,  therefore, 
again  discussed  and  acted  upon  by  the  Ecumenical 


484  New  Creation. 


Cotincil  of  Nice,  which  decreed  that  Easter  should  bo 
celebrated  throughout  the  Church  after  the  equinox  cn 
the  Friday  following  the  14th  of  Nisajio  It  was  also 
provided  that  the  Chtirch  of  Alexandria,  as  being  dis- 
tinguished in  astronomical  science,  should  annually  in- 
form the  Church  of  Rome  on  what  day  of  the  Calends  the 
Ides  of  Easter  should  be  celebrated,  and  the  Chtirch  of 
Rome  shoxdd  notify  all  the  Chtu-ches  of  the  world.  But 
even  these  decrees  of  the  Cotmcil  of  Nice  did  not  put  a 
stop  to  all  difference,  and  it  was  reserved  to  the  cal- 
culation of  Dionysius  Exiguus  to  gradually  introduce 
uniformity  of  practice  into  the  old  Church.  Some 
coimtries,  like  Great  Britain,  did  not  abandon  their 
ancient  practice  imtil  after  a  long  resistance.  At  the 
time  of  Charlemagne  uniformity  [in  observing  Friday  and 
in  disregarding  the  Jewish  reckoning  of  full  moon  day] 
seems  to  have  been  established,  and  [thereafter]  «o  trace 
is  to  be  found  [of  the  observance]  of  the  Quarto  decimani 
(the  celebration  according  to  the  actual  day — the  14th  of 
Nisan,  the  full  moon  after  the  spring  equinox). 

"The  revision  of  the  Calendar  by  Pope  Gregory  XIII 
on  the  whole  retained  the  Dionysian  era ;  but  determined 
more  accurately  the  Easter  full  moon,  and  made  careful 
provision  for  avoiding  any  future  deviation  of  the  calen- 
dar from  the  astronomical  time.  By  these  minute 
calculations,  however,  the  Christians'  Easter  sometimes, 
contrary  to  the  decrees  of  the  Nicean  Council,  coincides 
with  the  Jewish  Passover." 

The  same  authority  says  respecting  the  word: — 
Passover. — "It  was  the  representative  festival  of 
the  year,  and  in  this  unique  position  it  stood  in  a  certain 
relation  to  circumcision  as  the  second  sacrament  of  the 
Hebrew  Church,  (Exod.  12:44.)  We  may  see  this  in 
what  occurred  at  Gilgal,  when  Joshua,  in  reviewing  the 
divine  covenant,  celebrated  the  Passover  immediately 
after  the  circumcision  of  the  people.  But  the  nature  of 
the  relationship  in  which  these  two  rites  stood  to  each 
other  did  not  become  fully  developed  until  its  antitj^ies 
were  fulfilled,  and  the  Lord's  supper  took  its  place  as  the 
sacramental  feast  of  the  elect  people  of  God." 


STUDY  XII. 


MARITAL  AND  OTHER  PRIVILEGES  AND  OBLI- 
GATIONS OF  THE  NEW  CREATION. 

Variotjs  Obligations  op  thb  Nbw  CREAnmE.— "Ali.  Onk  in  Christ 
Jesus." — Promiscuous  Association  not  Implied.  —  Man  ani> 
Woman  in  the  Divine  Order. — Man's  headship  not  Tyranny. — 
Marriage  of  New  Creation. — Advice  to  the  Nbw  Creatures 
IN  THE  Varied  Conditions  of  Marital  Union. — In  the  Evenx 
OF  Desertion.— CoNSCiENCB  the  Final  Test.— Eunuchs,  Virgins, 
Celibacy.— "  Only  in  the  Lord."— Parental  Responsibilities. 

"There  is  neither  Jew  nor  Greek,  there  is  neither  bond  nor 
free,  there  is  neither  male  nor  female;  for  ye  are  all  one  in 
Christ  Jesus;  [for]  as  many  of  you  as  have  been  baptized  into 
Christ  have  put  on  Christ." — Gal.  3:  27,  28. 

THE  New  Creature  consists  at  first  of  merely  a  newly" 
begotten  will,  which  has  the  promise  of  a  new, 
perfect,  spiritual  body  in  the  restirrection  if  it 
shall  prove  loyal  to  its  covenant  obligations  to  the  Lord. 
Its  Law  of  Love  obligates  it  first  of  all  to  God,  and  sig- 
nifies very  hearty  obedience  to  the  divine  will  in  all 
things.  Its  second  obligation  is  toward  its  brethren  of 
the  New  Creation,  to  do  them  good.  Its  third  obliga- 
tion is  to  do  good  to  all  men  as  it  may  have  oppor- 
ttinity,  and  as  the  first  two  obligations  may  permit. 
Although  the  New  Creature,  the  new  will,  has  not  its  own 
proper  body  through  which  to  operate  and  exercise  itself, 
it  is  not  without  a  body,  for,  as  the  successor  to  the  will 
of  the  flesh  and  the  natural  mind,  it  enjoys,  as  part  of 
its  assets,  both  the  privileges  and  obligations  of  the  nat- 
ural body,  in  which  it  must  temporarily  reside,  and 
through  which  alone  it  can  find  expression. 

Even  if  the  human  body  were  perfect  in  every  partic- 
ular the  new  will  would  experience  difficulties  in  con- 
nection with  its  use,  because  it  is  of  the  earth,  earthy. 
It  is  adapted  to  earthly  conditions,  and  its  ambitions  and 
desires  are  earthly,  however  pure  and  noble  they  may 

(485) 


486 


The  New  Creation. 


be;  while  the  ambitions  and  desires  of  the  new  will  are 
heaven-inspired  by  the  exceeding  great  and  precious 
promises  of  the  divine  message.  This  was  exactly  the 
case  with  our  Lord  Jesus,  whose  body  was  "holy,  harm- 
less, tmdefiled,  and  separate  from  sinners."  He  never- 
theless, according  to  his  covenant,  and  according  to  the 
conditions  in  which  that  new  nattu-e  would  thrive  and  be 
ready  for  the  new  body  in  the  resurrection,  was  obliged 
to  crucify  the  flesh — to  cross  it,  to  devote  it,  to  submit 
and  subject  it  to  his  new  will.  Even  its  proper,  natvu"al 
tastes,  preferences  and  desires  must  be  sacrificed,  when- 
ever they  came  in  conflict  with  the  Father's  will,  the 
Father's  urrangement,  the  Father's  providential  lead- 
ings; and  these  included  the  sacrifice  of  the  flesh,  even 
unto  death,  as  necessary  to  the  full  adoption  of  the 
New  Creature  and  his  glorification  on  the  divine 
plane. 

The  under-members  of  the  New  Creation,  the  Royal 
Priesthood,  having  imperfect  bodies,  whose  sacrifice 
would  not  be  acceptable  to  God  because  blemished,  sin- 
ful, imperfect,  need  first  of  all  to  be  justified  by  the 
sacrifice  of  their  Lord  Jesus.  By  the  merit  of  his  atone- 
ment the  sins  and  imperfections  of  their  mortal  bodies 
are  covered,  and  no  longer  imputed,  and  thus  in  a 
reckoned  sense  their  bodies  are  made  acceptable  as 
sacrifices.  The  Apostle  declares  this  justification  say- 
ing:— "I  beseech  you  therefore,  brethren,  by  the  mercies 
of  God  [in  the  covering  of  your  sins  through  faith  in 
Christ]  that  you  present  your  bodies  living  sacrifices, 
holy,  acceptable  to  God,  your  reasonable  service." — 
Rom.  12:  I. 

It  was  when  this  sacrifice  of  our  reckonedly  justified 
flesh  took  place  that  we  individually  were  begotten  of 
the  Spirit  to  be  sons  of  God — sons  on  the  spiritual  plane, 
instead  of  on  the  human  plane.  There  it  was  that  the 
consecrated  will  was  accepted  as  the  New  Creature  and 
began  its  existence,  which  must  prosper  in  proportion  as 
it  remains  loyal  to  God  and  to  the  covenant  of  sacrificing 
the  mortal  body  and  its  interests.  The  mortal  body 
thus  sacrificed  and  reckoned  dead  with  Christ  is  to  be 


Marital  attd  Other  Privileges  and  Obligations.  487 

so  "quickened,"  or  energized,  by  the  new  will  (the  New 
Creature),  so  controlled  by  it,  that  the  remainder  of  life 
is  spoken  of  as  figtiratively  a  resurrection  life.  The 
New  Creatiu-e,  the  new  will,  acting  in  and  through  these 
mortal  bodies,  is  declared  figuratively  to  be  risen  with 
Christ,  and  living  for,  seeking,  those  things  which  are 
above. — Col.  3:  i. 

The  Apostle  refers  to  this  newness  of  life,  or  figurative 
resurrection,  in  which  the  new  will  uses  the  mortal  body 
in  the  divine  service,  saying,  "If  the  Spirit  of  him  that 
raised  up  Jesus  from  the  dead  dwell  in  you,  he  that  raised 
up  Christ  from  the  dead  shall  also  quicken  [energize] 
your  mortal  bodies  by  his  Spirit  which  dwelleth  in  you." 
(Rom.  8:  II.)  To  the  extent,  therefore,  that  the  new 
will  thus  gains  control  of  our  mortal  bodies,  and  uses 
them  in  the  present  life  as  the  best  and  only  substitute 
it  has  for  the  spiritual  body,  not  obtainable  before  the 
resurrection — to  this  extent  it  might  not  be  improper  to 
consider  the  mortal  bodies  of  the  New  Creation  tempo- 
rary substitutes  for  the  spiritual  bodies  waited  for. 

But  all  this  matter  of  reckoning  is  spiritual,  and  is 
understood  and  appreciated  only  by  such  as  are  begotten 
of  the  Spirit,  and  who  thus  are  enabled  to  view  matters 
from  the  divine  standpoint.  From  the,  world's  stand- 
point all  this  is  untrue,  unreal — "foolishness."  They 
see  a  difference  in  the  aim,  ambition  and  conduct,  but 
they  know  not  how  to  interpret  it.  They  are  apt  to 
consider  it  a  fad,  or  a  mania,  or  a  "holier-than-thou" 
attitude,  or  hypocrisy.  We  cannot  deny  that  to  all 
appearances  there  are  these  various  counterfeits  of  the 
New  Creature, — tares,  having  an  outward  resemblance 
to  wheat,  but  different  at  the  heart.  The  New  Creature 
is  not  to  be  surprised  or  disappointed  that  he  is  not 
understood  by  the  world ;  but  is  to  remember  the  divine 
counsel  that  the  world  knoweth  us  not,  even  as  it  knew 
not  our  Lord.  It  is  a  test  of  our  fidelity  to  God  that 
to  follow  the  footsteps  of  Jesus  we  must  be  disesteemed 
by  those  whom  we  love,  and  whose  esteem  it  is  not  un- 
reasonable to  desire.  The  fact  that  the  friendship  of 
the  world  and  its  esteem  mean  enmity  toward  God  and 


488 


The  New  Creation. 


disloyalty  to  the  consecration  covenant  must  settle  the 
matter  with  the  New  Creatures. 

"To  my  Lord  I  must  be  true, 
Who  bought  me  with  his  blood." 

Our  present  investigation  relates  to  the  proper  course 
of  conduct  of  these  New  Creatures,  these  new  wills, 
operating  in  and  through  these  consecrated  bodies,  which 
have  certain  relationships  to  other  human  beings  and  cer- 
tain responsibilities,  therefore,  toward  them,  according  to 
the  flesh.  It  is  the  will  of  God  that  the  New  Creattire  shall 
respect  these  obligations  of  his  mortal  flesh  in  all  mat- 
ters of  justice — in  honesty,  in  duty,  in  responsibilities 
properly  devolving  upon  his  mortal  flesh.  Under 
present  conditions,  therefore,  the  New  Creatiwe  cannot 
in  all  matters  do  as  it  would  prefer,  but  must  in  certain 
affairs  be  governed  by  the  obligations  of  the  flesh, 
because  the  divine  injimction  is  to  "provide  things 
honest  in  the  sight  of  all  men";  and  further  "He  that 
provideth  not  for  his  own  hath  denied  the  faith  and  is 
worse  than  an  unbeliever." — Rom.  12: 17;  i  Tim.  5:8. 

In  view  of  these  facts  it  will  be  readily  seen  that  the 
new  will  has  an  arduous  task  before  it :  (i)  To  please 
God  in  the  accomplishment  of  the  sacrifice  of  the  flesh; 
(2)  to  discern  distinctly  which  appetites  and  demands 
of  the  fleshly  relationship  should  be  considered  and 
allowance  made  for  them;  (3)  to  what  extent  these 
demands  and  concessions  may  properly  be  made  without 
infringing  upon  and  invalidating  the  covenant, — which 
is  unto  life  or  unto  death — "For  if  we  live  after  the 
flesh  we  shall  die ;  but  if  through  the  Spirit  we  do  mortify 
[kill]  the  flesh  we  shall  live" — eventually  attain  per- 
fection in  the  resurrection.  Here  arises  another  diffi- 
culty. The  flesh  does  not  voltmtarily  die:  it  must  be 
put  to  death  by  the  will,  the  mind,  the  New  Creature; 
and  so,  finding  that  there  are  certain  allowances  to  be 
made,  according  to  the  will  of  God,  the  flesh  is  very  apt 
to  take  advantage  of  these  allowances,  and  to  claim  not 
only  greater  allowance  than  the  "things  needful,"  but 
also  liberties  and  rights  along  lines  which  are  not 


Martial  and  Other  Privileges  and  Obligations.  489 

obligations,  and  which  would  be  interferences  with  the 
covenanted  sacrifice. 

These  endeavors  of  our  mortal  bodies,  sometimes  to 
excuse  sin  and  sometimes  to  avoid  sacrifice,  cause  the 
New  Creature  frequent  perplexity,  and  not  infrequently 
temporary  stumbling;  imtil  gradually  he  learns  more 
and  more  of  the  deceptiveness  of  his  own  flesh  and  of 
its  weaknesses,  and  gradually  grows  in  grace  and  in  the 
wisdom  which  comes  from  above,  and  obtains  more  and 
more  of  a  mastery  in  keeping  the  body  "under" — in 
subjection  to  the  new  mind,  (i  Cor.  9:  27.)  Thus,  by 
bitter  experience  often,  the  New  Creature  learns  to 
appreciate  the  declaration  of  the  Lord's  Word,  that  the 
natural  heart,  the  will  of  the  flesh,  although  slain,  and 
not  in  any  sense  of  the  word  in  control,  is  "deceitful 
above  all  things"  and,  sometimes,  "desperately  wicked," 
and  desperately  in  earnest  in  its  endeavor  to  overthrow 
the  rule  of  the  new  will,  and  thus  to  destroy  the  New 
Creature, — to  the  intent  that  the  old  creature  may  re- 
vive, and  walk  after  the  flesh,  and  not  after  the  Spirit. 

PROMISCUOUS  ASSOCIATION  NOT  IMPLIED, 

The  Lord  clearly  teaches  us,  through  the  Apostle,  that 
his  preferences  and  favors  are  alike  to  all  the  New 
Creattires — according  to  their  zeal,  according  to  their 
love  for  him  and  the  principles  represented  in  him ;  and 
that  conditions  of  sex,  race,  color,  etc.,  of  the  mortal  body 
have  no  bearing  with  him  in  his  judgment  of  his  people, 
in  his  estimation  of  them,  and  in  the  distribution  of  the 
final  rewards.  Knowing  the  Father's  view  of  this  matter, 
all  of  the  New  Creation  must  take  a  similar  view  of  it, 
must  esteem  all  New  Creatures  in  Christ  Jesus  as 
"brethren,"  must  be  kindly  affectioned  toward  all, 
must  seek  to  serve  all,  must  know  no  partiality  amongst 
the  brethren,  except  such  as  the  Lord  himself  showed — 
in  that  he  favored  and  honored  those  who  showed  the 
largest  measure  of  zeal  for  his  cause.  But  all  this 
impartiality,  this  ignoring  of  sex,  color,  race,  etc.,  be- 
longs to  us  as  the  New  Creation,  and  only  partially 
affects  otor  mortal  bodies,  and  their  relationship  with 


49° 


The  New  Creation. 


each  other  and  with  the  world.  Hence,  the  proprieties 
of  conduct  and  relationship  between  the  sexes  must  be 
maintained  by  the  New  Creation. 

These,  indeed,  should  have  a  larger  degree  of  wisdom 
and  prudence  than  the  world,  by  reason  of  their  being 
begotten  to  the  spirit  of  a  sotmd  mind.  They  accord- 
ingly should  realize  that  as  a  New  Creation,  seeking  to 
walk  not  after  the  flesh  but  after  the  Spirit,  it  would  be 
appropriate  for  them  to  be  even  more  careful  than  the 
worldly,  the  natural  man,  respecting  the  weakness  of 
their  flesh  and  respecting  the  propriety  of  certain  metes 
and  bounds  of  proper  conduct,  modesty,  reserve,  etc., 
as  between  the  sexes.  In  proportion  as  the  New 
Creatiire  is  seeking  the  spiritual  life,  and  in  proportion 
as  it  realizes  that  sexual  appetites  war  against  the 
interests  of  the  New  Creation,  in  that  same  proportion 
should  they  endeavor,  even  more  than  the  world  in 
general,  to  make  straight  paths  for  their  feet,  and  to 
erect  as  many  barriers  and  as  formidable  ones  as  possible 
between  themselves  and  temptations. 

The  same  argument  applies  to  racial  distinctions. 
There  is  a  relationship  of  the  Spirit  and  a  unity  of  the 
Spirit  which  is  totally  different  from  a  relationship  and 
a  vmity  in  the  flesh.  The  interests  of  the  New  Creation 
will,  we  believe,  be  generally  conserved  by  the  preser- 
vation of  a  measure  of  separation  in  the  flesh,  because 
the  ideals,  tastes,  appetites,  dispositions,  etc.,  of  one  race 
necessarily  are  more  or  less  in  conflict  with  the  ideals, 
etc.,  of  another;  hence,  the  several  races  of  humanity 
will  probably  find  their  spiritual  interests  as  New 
Creatures  best  conserved  by  a  measure  of  separateness. 
There  will  be  no  difficulty  along  these  lines  if  the  dis- 
tinction between  the  New  Creatures  and  the  fleshly 
bodies  is  clearly  discerned.  As  the  Ajiostle's  words  at 
the  beginning  of  this  chapter  would  give  no  excuse  for  a 
common  herding  together  of  males  and  females,  because 
they  are  "all  one"  brotherhood  in  Christ.  Jesus,  so  neither 
should  they  be  understood  to  imply  anything  promis- 
cuous as  between  different  races.  It  does,  however,  set 
far  us  the  standard  of  spiritual  appreciation  and  relation- 


Marital  and  Other  Privileges  and  Obligations.  491 

ship,  and  of  obligation  to  each  and  to  all  in  matters  both 
spiritual  and  temporal. 

MAN  AND  WOMAN  IN  THE  DIVINE  ORDER. 

The  Apostle  declares  that  "the  head  of  every  man  is 
Christ,  and  the  head  of  the  woman  is  the  man,  and  the 
head  of  Christ  is  God."  (i  Cor,  11:  3.)  This  is  the 
uniform  teaching  of  the  Scriptures.  As  the  Apostle 
shows,  the  headship  of  the  man  was  indicated  to  be  the 
divine  intention  in  the  creation  of  the  man  first  and  of 
the  woman  subsequently,  as  a  separated  part  of  him. 
The  Apostle  is  discussing  this  very  subject,  and  his 
words  are,  "He  [man]  is  the  image  and  glory  of  God;  but 
the  woman  is  the  glory  of  the  man.  For  the  man  is 
not  of  the  woman ;  but  the  woman  of  the  man.  Neither 
was  the  man  created  for  the  woman  [to  be  her  helpmate], 
but  the  woman  for  the  man  [to  be  his  helpmate].  For 
this  cause  ought  the  woman  to  put  a  sign  of  authority 
on  her  head." — i  Cor.  11:  7-12. 

It  will  be  observed  that  this  is  not  an  argument  as  to 
the  relationship  existing  by  contract  between  husbands 
and  wives,  but  a  still  broader  one,  based  upon  the 
relationship  of  the  sexes  according  to  the  order  of  divine 
creation  and  intention.  There  is  no  suggestion  in  any- 
thing the  Apostle  says  here,  or  that  the  Scriptures 
anywhere  enjoin,  to  the  effect  that  man  is  a  master  and 
woman  his  slave,  which  seems  to  be  the  mistaken 
thought  sometimes  entertained;  but  never,  we  believe, 
by  those  who  have  "the  mindpf  Christ."  In  the  divine 
arrangement  the  family  is  the  unit  in  the  present  time, 
and  every  man  coming  of  age  is  privileged  to  institute 
a  family,  of  which  he  should  be  the  responsible  head  and 
representative  before  God  and  men. 

man's  HEADSHIP  NOT  A  TYRANNY. 

That  headship  does  not  imply  tyranny  is  evident 
from  the  Apostle's  declaration  that  Christ  is  the  Head 
of  the  Church,  the  Head  of  the  man;  and  his  f^lrther 
declaration  that  God,  the  Father,  is  the  Head  over  Christ. 
We  find  no  tyranny  either  in  the  Son's  relationship 
toward  the  Church  nor  in  the  Father's  relationship 


492 


The  New  Creatton. 


toward  the  Son.  The  position  of  head,  however,  does 
imply  a  responsibility,  a  charge,  a  care,  a  provision. 
Thus  the  heavenly  Father  made  provision  for  the  Son, 
and  a  glorious  provision  it  was.  True,  the  carrying  out 
of  the  divine  plan  involved  suffering  and  sacrifice  on  the 
part  of  the  Son ;  j^et  the  loving  Father  made  the  plan  no 
more  severe,  no  more  crucial,  than  was  necessary  in  the 
execution  of  his  great  and  wonderful  purpose,  in  which 
the  Son,  now  highly  exalted  far  above  principalities  and 
powers  and  every  name  that  is  named,  is  so  honorable  a 
sharer.  The  Son  rejoiced  in  the  privilege  he  enjoyed  of 
rendering  sacrifice  and  obedience  to  the  Father's  plan, 
and  he  rejoices  also  in  the  glories  into  which  he  has 
entered,  and  in  those  to  come.  So  with  the  headship  of 
the  Lord  Jesus  over  the  Church.  So  far  from  his  head- 
ship signifying  to  us  tyranny,  it  is  the  synonym  of  love 
and  care  and  helpfulness  to  all  the  members  of  the  New 
Creation.  Similarly,  the  headship  of  the  husband  ovfT 
the  wife  and  children  signifies  a  responsibility,  a  special 
care,  as  provider,  foreseer,  arranger,  protector,  guide, 
example.  Oh,  that  all  fathers  might  properly  sec  their 
duties,  their  responsibilities,  their  privileges  by  natvu"e, 
under  the  divine  arrangement ;  and  that  seeing  these  they 
might  use  and  not  abuse  them! 

When  we  read  in  Genesis,  as  a  part  of  the  curse  or 
sentence  upon  mother  Eve,  and  indirectly  upon  all  of  her 
daughters,  the  words,  "Thou  shalt  have  desire  unto  thy 
husband,  and  he  shall  rule  over  thee,"  and  then  look 
to  see  how  this  rule  has  bpen  exercised  throughout  the 
world,  we  find  that  in  many  instances  it  has  been  a  rule 
of  tyranny,  and  that  the  strength  of  mind  and  of  nature  of 
the  fallen  man  has  not  infrequently  been  exercised  to  the 
injury,  instead  of  to  the  comfort  and  advantage  of  the 
wife  and  children.  All  good,  noble  men  and  women 
must  deprecate  such  a  condition  of  things;  nor  can  we 
suppose  that  such  an  abuse  of  power  is  anything  but 
offensive  and  ignominious  in  the  sight  of  the  Creator. 

The  misuse  of  physical  and  mental  strength  on  the 
part  of  some  husbands  and  fathers  has  undoubtedly 
reacted  to  their  own  unhappiness  and  to  the  general 


Marital  and  Other  Privileges  and  Obligations.  493 

degradation  of  the  race ;  for  though  woman  is  by  nature 
inclined  to  look  to  a  head  and  to  seek  and  obey  what 
she  recognizes  to  be  a  righteous  authority  ("a  desire  unto 
her  husband"),  yet  the  abuses  of  the  headship  and  the 
bad  examples  set  one  another  have  to  a  considerable 
extent  turned  aside  what  was,  and  still  is,  the  substrattim 
of  woman's  natural  disposition.  Compelled  by  necessity 
to  defend  herself  against  unreasonable  demands  of 
selfishness  and  tyranny,  the  general  result  has  been 
demoralizing  to  the  whole  race ;  so  that  while  the  nattaral 
and  the  Scriptural  order  is  very  generally  recognized, 
neither  men  nor  women  in  general  know  how  to  adapt 
themselves  to  the  present  disordered  and  disarranged 
condition  of  social  affairs. 

As  a  consequence  we  frequently  find  the  fallen  men 
striving  for  a  mastery  and  a  headship  for  which  they  are 
quite  incompetent,  in  order  that  they  may  abuse  It  for 
selfish  interests ;  at  the  same  time  failing  to  recognize  and 
esteem  his  proper  authority  and  responsibility  as  the 
protector  of  the  family.  We  see  woman,  also  depraved 
and  selfish,  disposed  not  only  to  rebel  against  an  tm- 
reasonable  and  improper  headship,  but  even  to  dispute 
any  and  every  proposition,  and  to  haggle  and  quarrel 
over  it;  and  while  not  claiming  to  be  the  provider  for 
the  family,  nevertheless  attempting,  directly  or  in- 
directly, to  usurp  the  authority  of  the  head  of  the  home, 
to  take  and  to  hold  the  control  of  the  purse  and  of  the 
family.  Wherever  these  conditions  prevail,  being  con- 
trary to  the  divine  intention  and  arrangement,  they 
bring  forth  more  or  less  bitter  fruitage  sooner  or  later — 
however  wise  or  necessary  they  may  at  the  time  appear. 
The  peaceable  fruits  of  righteousness  are  only  to  be 
expected  in  following  the  divine  natural  order.  It  may 
be  argued  that,  in  the  present  condition  ot  matters, 
trouble  of  this  kind  is  unavoidable;  that  selfish  men  will 
overstep  the  bounds  of  the  divine  order  and  intention, 
and  that  selfish  women  will  do  the  same;  that,  con- 
sequently, the  peace  and  order  and  blessing  designed 
for  the  perfect  man  can  never  be  realized  by  his  fallen 
children,  and  that  the  only  remedy  in  sight  for  present 


494 


1  he  New  Creation. 


family  distresses  through  Adam's  fall  and  disregard  of 
the  divine  plan,  is  restitution.  To  this  we  assent,  and 
join  heartily  in  the  Lord's  prayer,  "Thy  Kingdom 
come ;  thy  will  be  done  on  earth  as  it  is  done  in  heaven. ' ' 

We  are  not  considering  now  the  possibility  of 
bringing  order  out  of  disorder  amongst  humanity,  but 
the  proper  arrangement  and  com"se  in  life  for  the  New 
Creation  in  relation  to  the  home,  the  family,  etc., — and 
the  duties  of  one  to  the  other  as  husband  and  wife, 
parents  and  children.  We  might,  properly  enough, 
consider  this  subject  under  the  head  of  duties  and 
obligations  of  Christian  men  and  Christian  women,  were 
it  not  that  the  term  Christian  has  lost  so  much  of  its 
original  meaning  that  now  it  is  generally  understood 
to  mean  any  individual  neither  a  Jew  nor  a  heathen. 
Strictly  speaking,  the  word  Christian,  signifying  a 
believer  in  and  a  follower  of  Jesus  of  Nazareth,  is 
applicable  only  to  the  New  Creation.  It  is  because  the 
deflection  is  so  common,  so  general,  that  we  are  partic- 
ular to  differentiate  the  truly  consecrated  believers  as 
the  New  Creation. 

The  Apostle  distinctly  points  out  that  the  marriage 
relationship  amongst  mankind  is  intended  under  divine 
arrangement  to  be  a  figure  or  illustration  of  the  relation- 
ship between  Christ  and  the  Church,  his  Bride — his 
body.    The  language  is  most  explicit: — 

"Wives,  be  in  subjection  to" your  own  husbands,  as  unto 
the  Lord.  For  the  husband  is  the  head  of  the  wife,  even  as 
Christ  is  the  Head  of  the  Church:  and  he  is  the  savior  of  the 
body.  Therefore,  as  the  Church  is  subject  unto  Christ,  so  let 
the  wives  be  to  their  own  husbands  in  everything.  Husbands, 
love  your  wives,  even  as  Christ  also  loved  the  Church,  and 
gave  himself  for  it;  that  he  might  sanctify  it,  having  cleansed 
it  by  the  washing  of  water  by  the  Word,  that  he  might  pre- 
sent it  to  himself  a  glorious  Church,  not  having  spot,  or  wrin- 
kle, or  any  such  thing;  but  that  it  should  be  holy  and  without 
blemish.  Even  so  ought  husbands  also  to  love  their  wives 
as  their  own  bodies.  He  that  loveth  his  wife  loveth  hims«lf. 
For  no  man  ever  yet  hated  his  own  flesh;  but  nourishcth  and 
cherishcth  it,  even  as  the  Lord  the  Church:  because  we  are 
members  of  his  body.  For  this  cause  shall  a  man  leave  his 
father  and  mother  and  shall  be  joined  unto  his  wife,  and 
they  two  shall  be  one  flesh.    This  is  a  great  mystery:  but  I 


Marital  and  Other  Privileges  and  Obligations.  495 


speak  concerning  Christ  and  the  Church.  Nevertheless,  let 
every  one  of  yoa  in  particular  so  love  his  wife  even  as  him- 
self, and  the  wife  see  that  she  reverence  her  husband." 
— Eph.  5:  22-33. 

The  fact  that  typical  trnions  are  generally  so  imperfect 
and  so  unsatisfactory  does  not  annul  the  thought  that 
marriage  was  intended  as  a  type,  even  as  many  of 
the  sacrifices  of  the  Israelites  were  imperfect  and  un- 
satisfactory, but,  nevertheless,  constituted  types  of  the 
true  sacrifice.  The  New  Creation  should  esteem  the 
typical,  earthly  marriage  and  its  proper  duties  and 
responsibilities  much  more  highly  because  of  their 
appreciation  of  the  antitypical  union  between  Christ  and 
his  Church.  Thus  considered,  every  Christian  man  finds 
the  grandest  possible  exemplification  of  his  duties  and 
responsibilities  to  his  wife  in  the  Lord's  care  for  the 
Church  and  her  every  interest,  temporal,  spiritual, 
present  and  future,  to  the  extent  of  his  sacrifice  of  life 
on  her  behalf.  Likewise  the  wife,  as  she  appreciates  the 
duties  and  responsibilities  of  the  Church  to  the  Lord, 
discerns  a  higher  ideal  of  a  wife's  duty  and  relationship 
toward  her  husband  as  his  helpmate.  But  we  must  not 
expect  that  these  peculiar  relationships  and  the  proper 
application  of  them  can  be  discerned  clearly  except  by 
tlaose  who  have  the  mind  of  Christ.  Hence,  while 
urging  all  who  contract  the  marriage  relationship  to 
realize  as  fully  as  possible  the  divine  ideal,  we,  never- 
theless, note  that  none  can  grasp  and  appreciate  and 
apply  all  of  the  principles  and  ideals  connected  with  this 
type  except  those  who  have  been  begotten  of  the  Spirit — 
the  New  Creation — ^because  these  only  have  the  mind  of 
Christ. 

It  may  be  urged  that  the  individuals  of  the  human 
race  not  having  all  fallen  to  the  same  degree,  it  not 
infrequently  happens  that  the  wife  possesses  superior 
qualities  of  mind  and  of  heart  to  those  of  her  husband . 
The  question  then  arises.  Should  they  not  under  such 
circumstances  consider  that  such  a  wife,  gifted  with 
superior  talent,  judgment  and  abilities,  should  be  re- 
garded as  the  head  of  the  family,  and  the  husband  as 
the  helpmate?    We  answer,  No.    The  divine  order  was 


496 


The  New  Creation. 


disregarded  in  such  a  marriage;  for  no  woman  shotild 
marry  a  man  beneath  her  in  character  and  talents, — one 
whom  she  could  not  properly  look  up  to  as  her  "head." 
And  no  man  should  marry  a  woman  his  superior. 
Neither  should  one  who  has  become  a  New  Creature  in 
Christ  Jesus  become  unequally  yoked  with  one  who  is 
still  of  the  earth,  earthy — no  matter  how  noble  and 
honorable  the  person  may  be.  That  the  New  Creature 
should  marry  "only  in  the  Lord"  is  advice  which  should 
not  be  ignored,  and  its  disregard  has  brought  serious 
difficulties  upon  many  of  the  Lord's  people. 

MARRIAGE  OF  NEW  CREATURES. 

However,  when  once  the  marital  relationship  has  been 
entered  into  it  is  too  late  tor  regrets,  and  nothing 
remains  to  the  child  of  God  except  to  carry  out  the 
marriage  covenant  implicitly,  in  letter  and  in  spirit,  to 
the  extent  of  his  or  her  ability.  If  both  are  New 
Creatures,  and  the  mating  be  a  proper  one,  there  should 
be  no  difficulty  on  either  side  in  deciding  as  to  the  proper 
arrangements  and  regulations  of  the  home:  neverthe- 
less, compatibility  of  natural  disposition  and  tastes 
should  also  be  carefully  considered.  The  true  Christian 
husband,  having  the  mind  of  Christ,  will  love  his  wife, 
will  remember  that  he  has  convenanted  to  cherish  her, 
to  care  for  her,  to  provide  for  her  not  only  as  respects 
physical  necessities,  but  also  as  respects  the  nourishing 
of  her  heart  and  affections.  Such  a  husband  will  not 
feel  that  he  has  discharged  his  duty  in  providing  merely 
the  necessities  and  comforts  of  food  and  clothing  and 
shelter,  but  will  realize  an  obligation  to  his  wife  to  con- 
sider her  mental,  moral  and  spiritual  interests  as  well. 
He  will  not  be  satisfied  that  her  time  be  entirely  absorbed 
in  family  duties  and  cares,  but  will,  to  the  extent  of  his 
ability,  seek  the  cultivation  of  her  mind,  her  heart — 
using  his  headship  in  the  family  in  so  arranging  its  affairs 
that  she  will  have  reasonable  time  for  spiritual  fellow- 
ship and  the  study  of  the  Truth.  Such  a  husband  will 
not  forget  that,  like  all  the  remainder  of  the  human 
family,  selfishness  is  more  or  less  intrenched  in  his 


Marital  and  Other  Privileges  and  Obligations.  497 


mortal  flesh,  and  as  a  New  Creature  he  will  be  on  guard 
that  this  disposition  shall  not  work  hardship  or  injury  to 
others — especially  to  his  wife  and  his  children,  who  are 
flesh  of  his  flesh  and  bone  of  his  bone. 

Headship  in  the  famUy,  thus  exercised  in  promoting 
the  welfare  of  those  under  its  care  in  guiding,  counsel- 
ing, etc.,  as  well  as  in  providing  things  needful  for  them, 
will  be  far  from  tyranny.  Nor  will  the  spirit  of  love  in 
such  a  husband  ignore  the  likes  and  dislikes  of  his  wife 
and  her  properly  given  advice.  He  will  recognize  the 
fact  that  while  the  perfect  Adam  possessed  all  the 
qualities  of  manhood,  the  separation  of  Eve  implied  the 
separation  of  some  of  these  qualities:  he  will  recognize, 
too,  that  although  the  strength  of  mind  and  of  body  by 
divine  arrangement  abides  with,  and  constitutes  man 
the  head  of  the  family,  nevertheless  there  are  qualities  of 
character  specially  possessed  by  the  woman.  The 
humility  which  belongs  to  the  spirit  of  love  will  hinder 
him  from  being  blind  to  the  estimable  qualities  which 
the  Creator  apportions  to  the  female,  and  he  will 
recognize  that  his  own  qualities  of  heart  and  head  need 
to  be  supplemented  by  the  other  qualities  which  by 
nature  specially  reside  in  the  woman.  He  will,  there- 
fore, in  proportion  as  he  has  "the  spirit  of  a  sound 
mind,"  desire  the  help  of  his  wife,  her  cooperation,  her 
views,  her  sympathy,  her  love,  and  will  appreciate  them 
highly. 

This  does  not  mean  that  seeking  the  wife's  counsel 
means  in  all  cases  obedience  to  her  views:  it  is  for  the 
husband  to  weigh,  to  consider,  to  balance,  to  decide, — 
giving  proper,  reasonable,  benevolent  interpretation  to 
his  wife's  sentiments.  The  responsibility  of  headship 
is  upon  the  husband,  and  he  must  not  avoid  it.  It  is 
of  divine  imposition,  a  part  of  his  stewardship,  for  which 
he  will  be  called  upon  eventually  to  give  an  account. 

Likewise  the  wife  who  is  a  New  Creature  and  who 
has  married  "in  the  Lord,"  and,  having  exercised  proper 
discretion,  is  well  mated,  should  have  little  difficulty  in 
recognizing  the  duties  and  responsibilities  and  privileges 
of  her  position  according  to  the  flesh.  "Let  the  wife 
32F 


498 


The  New  Creation. 


see  that  she  reverence  her  husband/'  savs  the  Apostle. 
She  is  not  to  wait  for  outsiders  to  admonish  her  that  she 
is  deficient  in  wifely  respect  toward  her  husband,  nor 
to  wait  for  her  husband  to  indicate  that  he  thinks 
she  is  not  treating  him  with  the  respect  due  him  accord- 
ing to  the  marriage  covenant  and  according  to  the 
Scriptural  delineations  of  a  wife's  duty.  On  the  con- 
trary, in  looking  about  her  to  see  what  are  the  responsi- 
bilities and  duties  of  a  wife,  let  her  see  that  she  reverence 
her  husband  and  realize  that  nothing  short  of  this  is  the 
meaning  of  her  marriage  vow  according  to  the  Scriptures, 
— whatever  it  may  mean  according-  to  the  world  and 
various  human  conceptions.  Reverence  toward  the 
husband  means  much,  and  really  enters  into  all  of  life's 
affairs,  and  touches  and  influences  every  act  and  word 
and  thought  respecting  the  home  and  its  interests. 

The  Apostle  Peter  calls  attention  to  this  same  matter 
in  somewhat  similar  language,  saying,  "Wives,  be  in  sub- 
jection to  your  own  husbands ;  ...  of  a  meek  and 
quiet  spirit,  which  is  in  the  sight  of  God  of  great  price. 
After  this  same  manner  in  olden  time  the  holy  women 
also,  who  trusted  in  God,  adorned  themselves,  being  in 
subjection  unto  their  own  husbands:  even  as  Sarah 
obeyed  Abraham,  calling  him  Lord."  (i  Pet.  3:  1-6.) 
As  the  man  who  honors  his  wife  honors  himself,  so  the 
woman  who  reverences  her  husband  honors  herself. 
But  this  reverence  of  a  husband  as  the  lord  or  master 
or  head  of  the  household  does  not  mean  slavery,  for  the 
Church  does  not  occupy  toward  the  Lord  a  slavish 
position,  nor  exercise  a  slavish  fear,  but  a  reverence  of 
love,  of  devotion, — and  this  is  the  example. 

This  reverence  for  the  husband  does  not  imply  that 
the  wife  should  not  exercise  her  judgment  and  bring  to 
her  husband's  attention  trials  or  difficulties  or  burdens 
too  heavy  for  her,  etc.,  but  her  presentation  of  her 
views,  her  hopes  and  desires  should  not  be  in  a  manda- 
tory manner,  but  in  a  deferential  way,  which  would 
recognize  the  headship  of  her  husband  and  seek  to  be 
happy  and  contented  with  his  decisions  after  having 
presented  to  him  her  thoughts  on  subjects  of  mutual 


Marital  and  Other  Privileges  and  Obligations.  499 

interest.  She  should  seek  to  be  so  considerate,  so  wise 
in  the  management  of  such  of  the  household  affairs  as 
the  husband  would  intrust  to  her,  that  she  would  earn 
more  and  more  of  his  confidence,  and  be  able  more  and 
more  to  fulfil  in  the  home,  whether  large  or  small,  the 
important  duties  of  a  helpmate.  The  thought  that  she 
is  a  helper,  and  her  desire  for  her  husband's  approval, 
will  be  seen  to  be  in  strict  harmony  with  the  Apostle's 
suggestion  respecting  the  Church's  proper  attitude 
toward  the  Lord,  in  faithfulness,  and  desire  for  his 
approval.  But  as  in  the  Church  it  would  be  a  crime  to 
ignore  the  Head,  the  Lord,  in  any  measure  in  connection 
with  the  work  and  its  interests,  so  the  wife  should  feel 
that  her  course  would  be  criminal  and  in  violation  of  her 
covenant  were  she  to  attempt  to  regulate  the  earthly 
home,  and  to  any  extent  ignore  the  one  whom  she  has 
vowed  to  reverence  as  the  head  of  the  family. 

In  the  case  of  two  New  Creatures  not  well  mated — 
where  the  v/ife  is  evidently  the  superior — there  is  danger 
of  difficulty  in  adjusting  affairs.  If  the  wife  has  better 
judgment  in  respect  to  the  guidance  of  the  home,  in 
respect  to  the  spending  of  money,  in  respect  to  the 
training  of  the  children,  etc.,  she  is  not,  therefore,  at 
liberty  to  assume  the  headship  of  the  family  and  to  order 
and  direct  her  husband  as  though  he  were  one  of  her 
children  or  a  servant.  Such  a  violation  of  the  divine 
arrangement  is  sure  to  work  disadvantage  spiritually,  if 
not  financially  and  in  temporal  matters,  not  only  to  the 
man  but  also  to  the  woman. 

The  man  under  such  conditions  would  gradually  lose 
what  little  manhood  he  possessed,  gradually  drop  every- 
thing into  the  hands  of  his  wife,  and  become  merely 
her  tool,  her  slave,  to  provide  the  living  and  keep  her 
commandments.  Such  a  condition  would  not  be 
advantageous  to  the  husband  as  a  New  Creature;  such 
a  degradation  of  his  flesh  would  surely  react  unfavorably 
upon  him,  dispirit  him  and  hinder  his  growth  in  grace,  in 
knowledge  and  in  the  service  of  the  Truth.  On  the  wife 
also  the  effect  would  prove  injurious  to  the  extent  that 
the  wrong  course  is  followed — much  or  little.    If  the 


500 


The  Neui  Creation, 


case  be  an  extreme  one,  the  wife — as  her  husband 
gradually  lets  fall  upon  her,  or  as  she  gradually  takes 
out  of  his  hands,  the  responsibilities  of  a  husband — feels 
the  weight  of  this  upon  her  in  addition  to  her  motherly 
duties ;  and  in  her  attempt  to  be  both  husband  and  wife, 
both  father  and  mother,  she  is  sure  to  becom.e  more  or 
less  of  a  "business  woman,"  more  or  less  heady  and 
self-conscious.  Her  friends  may  admire  the  strength 
of  character  which  she  displays,  and  may  consider  that 
the  course  she  takes  is  unavoidable — they  may  even 
encovirage  her  and  hold  her  up  as  a  commendable 
example  of  a  strong-minded  woman;  but  none  of  them 
will  love  her  as  they  would  have  loved  her  had  she  de- 
veloped along  the  lines  of  true  womanhood  and  true 
wifehood.  Moreover,  the  qualities  of  the  flesh  culti* 
vated  by  such  a  course  would  react  unfavorably  upon 
her  as  a  New  Creature  in  Christ,  and,  unwittingly,  she 
would  become  less  spiritual  and  more  self-conscious  in 
things  pertaining  to  the  Church. 

The  proper  course  to  take  in  such  a  case  of  mis-mating 
between  New  Creatures  is  for  the  husband  to  say  to  him- 
self: I  have  taken  a  wife  contrary  to  divine  arrangement. 
'  have  thus  run  a  great  risk  of  domestic  infelicity.  My 
jnly  course,  now,  is  to  strive  to  the  best  of  my  ability  to 
reach  up  to  my  highest  ideal  of  a  true  husband — to 
pattern  as  much  as  possible  after  the  Lord's  example. 
I  will  need  to  be  all  the  more  careful  of  my  every  word 
and  act — to  seek  all  the  more  earnestly  the  wisdom 
which  cometh  from  above,  that  I  may  the  more  nearly 
accomplish  the  duties  of  the  head  of  this  household,  for 
which  I  realize  I  am  not  naturally  qualified. 

The  wife  in  such  a  case  should  say  to  herself:  I  have 
neglected  the  Lord's  divine  regulation  and  am  mis-mated 
in  that  I  cannot  reverence  my  husband,  but  instinctively 
realize  that  I  am  his  superior  in  natural  endo's\-ment. 
r  must  make  the  best  of  the  matter.  I  must  do  my  part 
faithfully;  and  in  proportion  as  1  find  my  husband 
deficient,  I  will  seek  to  use  tact  and  pray  for  wisdom 
from  on  high  to  know  how  to  help  him,  to  lift  him  up,  to 
make  of  him  a  noble  man,  and  to  enlarge  his  capacity  as 


Marital  and  Other  Privileges  end  Obligations.  501 

much  as  possible,  that  I  may  thus  increase  my  love  and 
reverence  for  him.  Nothing  short  of  this  is  my  duty 
under  my  marriage  covenant, — it  shall  be  faithfully 
done  as  tmto  the  Lord.  As  for  his  weaknesses  and  poor 
judgment,  not  only  will  1  hide  these  from  outsiders,  but 
so  far  as  possible  I  will  hide  them  from  myself;  and  in 
mentioning  them  to  my  husband  I  will  seek  to  avoid  any 
reference  to  or  display  of  my  superior  abilities.  I  will 
expect  that  in  due  time  his  own  failures  will  commend  to 
him  my  better  judgment,  which,  however,  I  will  not 
press  upon  him  nor  insist  upon,  but  simply  state  in  a 
kindly  manner  appropriate  to  a  helpmate.  My  expecta- 
tion will  be  that  ere  long  he  will  seek  my  counsel  and  give 
it  more  and  more  weight  in  all  his  affairs  of  life,  and  thus 
day  by  day  and  year  hy  year  we  may  grow  up  together 
in  harmony  with  the  divine  pattern  of  the  relationship 
between  Christ  and  the  Church.  I  will  be  blessed  an  the 
wife  in  the  cultivation  of  humility  and  submission  to  the 
divine  arrangement:  my  husband  will  be  blessed  by  the 
uplifting  influences  which  I  will  be  enabled  to  bring  to 
him,  and  thus  the  mis-mating  which  at  first  seemed  so 
disadvantageous,  may,  by  the  Lord's  grace — following 
the  instructions  of  his  "Word — result  in  bringing  us  both 
nearer  to  the  divine  standard  as  set  forth  by  the  Apostle. 

A  still  different  case  from  the  above  may  be  suggested 
as  possible,  namely,  that  two  New  Creatures,  well  mated 
according  to  the  flesh,  might  after  years  of  fellowship  and 
helpfulness  become  mismated.  Such  a  conclusion  to 
such  a  favorable  beginning  would  imply  that  one  or  the 
other  had  lost  the  holy  spirit  of  love — if  not  entirely,  at 
least  to  a  very  great  extent;  that  one  or  the  other  had 
neglected  the  apostolic  injunction  and  the  entire  divinfe 
regulation  of  the  duties  of  husbands  toward  wives  and 
wives  toward  husbands.  If  the  fault  should  be  with  the 
husband  and  he  should  cease  to  provide  for  the  wife, 
cease  to  cherish  her,  and,  on  the  contrary,  should  desert 
her  either  in  heart  or  affection  or  actually,  it  would  imply 
that  he  had  seriously  departed  from  the  Lord,  and  from 
the  guidance  of  his  Spirit,  and  from  "the  wisdom  that 
cometh  from  above,  which  is  first  pure,  then  peaceable. 


The  New  Creation. 


gentle,  and  easy  to  be  entreated,  fiill  of  mercy  and  good 
fruits."  Under  such  circumstances  we  could  not  con- 
sider such  an  one  approved  of  the  Lord  as  an  "over- 
comer,"  imtil  after  reformation. 

Or  the  difficulty  might  be  with  the  wife  She  might 
become  heady,  highminded,  self-opinionated  and  grad- 
ually lose  her  reverence  for  her  husband — might  even 
misrepresent  him  and  desert  him  and  say  all  manner  of 
evil  against  him  falsely.  Such  a  condition  of  things  would 
indicate  a  very  wrong  condition  of  heart,  very  far  re- 
moved from  that  inculcated  by  the  Word  and  would 
surely  imply  spiritual  degeneracy,  no  matter  to  what 
degree  an  outward  form  of  godliness  might  be  main- 
tained. Such  an  one  would  surely  be  in  a  poor  con- 
dition to  appear  before  the  heavenly  Bridegroom  with 
any  hope  of  his  approval ;  for  such  a  course  toward  the 
earthly  bridegroom  would  certainly  signify  a  small 
appreciation  of  the  duties  of  the  Church  toward  her 
Lord.  If  imfaithful  to  the  earthly  husband  whom  she 
has  seen,  it  would  certainly  argue  and  imply  unfaith- 
fulness to  the  unseen  Heavenly  Bridegroom. 

The  earthly  relationship  as  husband  or  wife  between 
a  New  Creature  and  one  who  is  not  a  New  Creature  is 
to  some  a  matter  of  great  perplexity,  and  there  are  many 
in  this  condition.  Where  the  two  are  well  mated  accord- 
ing to  the  flesh  the  problem  is  difficult  enough;  but 
where  they  are  mis-mated  both  physically  and  spirit- 
ually, the  difficulties  are  multiplied.  If  the  husband  is 
of  the  New  Creation  and  the  wife  has  the  spirit  of  the 
world,  his  true  religion  and  the  "spirit  of  a  sound  mind" 
which  it  gradually  gives  on  all  subjects,  and  the  mod- 
eration which  it  inculcates  in  all  affairs,  should  gradually 
lift  him  higher  and  higher  in  the  esteem  of  his  worldly 
wife,  provided  she  has  a  naturally  noble  character  and 
amiable  disposition.  His  considerate  treatment,  the 
full  liberty  of  conscience  which  he  would  willingly  accord 
her,  and  his  own  devotion  to  principle,  would  all  tend  to 
make  such  a  union  a  happy  one,  except  that  the  husband 
would  lack  in  his  wife  that  spiritual  fellowship  which  as 
a  New  Creattire  he  must  appreciate  higher  than  all  other 


Marital  and  Other  Privileges  and  Obligations.  503 

fellowships.  But  his  prayers  on  behalf  of  such  a  noble- 
minded  woman,  his  example,  and  his  considerate 
presentation  of  the  Truth  will,  in  all  probability,  win 
such  a  wife  to  the  Lord  and  make  of  her  a  spiritual,  as 
well  as  a  natural  helpmate.  Thus  Ijiis  patience  and  faith- 
fulness to  his  marital  obligations  might  bring  a  grand 
recompense  while  her  faithfulness  to  principle  woiold 
equally  bring  blessing  and  happiness  to  her  life. 

If  the  wife  be  a  -member  of  the  New  Creation  and  the 
husband  have  the  spirit  of  the  world,  and  they  be  well 
mated,  the  problem  will  similarly  be  comparatively  easy 
of  solution.  The  noble-minded  husband,  even  though 
worldly,  will  recognize  the  conscience  of  his  wife  in  its 
moderate  exercise;  and  his  desire  to  provide  for  her 
mental  and  moral  and  spiritual  opportunities,  as  would 
be  his  duty  as  a  husband,  would  give  to  her  all  that  she 
could  desire  as  a  wife  except  the  desire  for  spiritual 
companionship  in  her  husband.  To  such  a  noble- 
minded  man  as  we  are  discussing,  his  wife's  faithfulness 
to  the  Lord,  and  to  himself  in  all  of  life's  duties,  might 
eventually  be  blessed  by  bringing  about  the  husband's 
consecration  to  the  Lord.  The  wife  might  have  good 
desires  and  ambitions  in  respect  to  temporal  or  even  to 
religious  matters  which  her  husband  might  not  be  able 
to  appreciate,  however  noble  a  nattiral  man  he  might  be. 
In  such  case  she  should  consider  the  counsel  of  the  Lord 
to  his  people,  to  be  moderate  in  all  things;  she  should 
consider  her  husband's  general  liberality,  and  while  not 
compromising  any  matter  of  conscience  or  principle, 
she  should  remember  that  amongst  her  wifely  duties, 
recognized  by  the  Lord,  is  one  requiring  her  to  give  her 
husband  a  measure  of  her  companionship.  This  might, 
not  improperly,  hinder  her  from  attending  some  of  the 
meetings  of  the  Church;  but  she  should  beware  lest  in 
her  desire  to  please  her  husband  she  should  violate  her 
conscience  and  hinder  her  responsibilities  and  obedience 
to  the  Lord,  her  heavenly  Bridegroom.  She  should 
remember  his  injimction  that  we  should  not  forget  the 
assembling  of  ourselves  together.  All  we  are  urging  here 
is  that  she  exercise  moderation,  consideration  for  her 


504  The  New  Creation. 

husband,  etc.,  so  that  she  might  divide  the  time  to  some 
extent  with  him,  giving  him  a  reasonable  share  of  her 
company. 

Where  the  two  are  imequally  yoked — one  an  unbeliever 
and  the  other  a  New  Creature — and  where,  additionally, 
they  are  mis-mated  according  to  the  flesh,  so  that  the 
wife  is  the  superior  and  the  husband  the  inferior  in- 
tellectually, etc. — the  case  is  much  more  complicated 
and  requires  increased  wisdom  and  gra:ce  on  the  part  of 
the  believer.  The  Apostle  specially  admonishes  those 
who  are  so  situated,  saying:  "The  woman  which  hath 
an  unbelieving  husband  and  he  be  content  to  dwell  with 
her,  let  her  not  leave  him.  .  .  .  But  if  the  unbeliev- 
ing depart,  let  him  depart:  the  brother  or  sister  is  not 
under  bondage  in  such  cases :  but  God  hath  called  us  to 
peace.  For  how  knowest  thou,  O  wife,  whether  thou 
shalt  save  thy  husband  ?  or  how  knowest  thou,  O  husband, 
whether  thou  shalt  save  thy  wife?" — i  Cor.  7 :  13-16. 

The  one  point  made  clear  respecting  the  duty  of  the 
believer  is  that  he  shall  do  his  duty,  and  seek  in  every 
honorable,  proper  manner  to  conserve  the  peace  of  the 
household  and  its  general  welfare,  making  as  few  points 
of  contention  as  proper  devotion  to  principle  and  con- 
science will  permit.  If  there  be  real  cause  for  separation, 
the  believer  must  see  to  it  that  the  cause  is  not  in  him. 
The  Spirit  of  Christ  in  him  is  to  make  him  more  gentle, 
more  humble,  more  peaceable,  more  prudent,  more 
wise,  more  long-suffering,  more  patient,  more  loving  and 
more  kind  day  by  day.  All  this,  however,  will  not  in 
every  case  meet  the  requirements  of  the  situation. 
Sometimes  the  unbeliever  is  possessed  of  so  mean  a 
natural  disposition,  and  gives  way  to  it  to  such  an  extent 
as  to  be  thoroughly  irascible;  and  as  the  gracious  deal- 
ings of  God  toward  Pharaoh  only  tended  to  harden  his 
heart,  so  the  Spirit  of  God  in  his  children,  shinmg  out  to 
the  very  best  of  their  ability  in  all  the  graces  and  fruits 
of  that  Spirit,  may  sometimes  meet  only  with  that 
hatred  which  the  darkness  has  for  the  light,  and  to  which 
our  Lord  referred  saymg,  "the  darkness  hateth  the  light 
because  it  is  reproved  by  it."    (John  3:  19-20.)  In 


Marital  and  Other  Privileges  ana-  Obhgaitons.  505 

such  cases  separation  may  follow,  as  the  Apostle  points 
out,  whether  accompanied  by  a  decree  of  divorce  from 
earthly  courts  or  not.  In  any  event,  however,  the  New 
Creature  is  not  at  liberty  to  remarry  unless  the  divorce 
be  granted,  and  that  on  the  one  grovmd  mentioned  by 
our  Lord — adulterous  imfaithftilness  of  the  mate. — 
Matt.  19:  9- 

In  the  text  quoted  above,  the  Apostle  declares,  "If 
the  unbelieving  [one]  depart,  let  him  depart;"  but  this 
is  not  to  be  understood  to  signify  that  desertion  by  a 
mate  would  grant  liberty  either  to  a  husband  or  a  wife 
to  marry  another:  it  merely  indicates  that  such  a 
desertion  should  be  viewed  by  the  believer  as  one  of  the 
circumstances  of  life  permitted  by  divine  providence, 
which  God  is  abundantly  able  to  overrule  for  his  welfare, 
— and  accepting  it  as  such,  corresponding  opportunities 
for  usefulness  in  the  Lord's  service  should  be  expected. 
Although  the  Apostle  points  out  very  expressly  that  the 
believer  shall  not  be  the  deserter,  we  believe  that  human 
courts  have  wisely  understood  and  interpreted  in  deciding 
that  there  is  such  a  thing  as  "constructive  desertion" — 
namely,  that  a  mate  may  desert  his  partner  in  life  most 
thoroughly  without  their  absolutely  parting  company. 
The  unbelieving  wife  might  exercise,  and  in  some  in- 
stances has  exercised,  so  many  petty  tyrannies  in  the 
home  as  to  destroy  all  of  its  homelike  qualities,  to  make 
it  a  veritable  purgatory,  destroying  her  husband's  relig- 
ious literature  and  striving  to  make  it  impossible  for 
him  to  read  or  study  or  think,  by  reason  of  the  com- 
motion purposely  instigated  amongst  the  children, 
swayed  by  her  to  disregard  their  father's  word  and 
counsel  and  to  treat  him  with  indignity. 

Such  a  woman  may  not  desert  her  husband  actually, 
but  with  a  meaner  spirit  may  prefer  to  use  him  as  her 
slave, — that  by  his  energy  she  may  enjoy  life's  comforts. 
Human  laws  have  construed  such  a  course  to  be  deser- 
tion— desertion  of  the  marriage  covenant  and  obligations 
and  of  the  proper  and  reasonable  duties  of  life.  Such  an 
one  becomes  a  hinderer  and  injurer  instead  of  a  helpmate. 
In  such  a  case  we  believe  a  husband  thoroughly  justified 


The  New  Creation. 


in  considering  himself  deserted,  and  in  taking  up  a 
separate  home  to  which  he  could  take  such  of  the  children 
as  had  not  been  thoroughly  poisoned  by  the  mother's 
wrong  course.  His  obligations  toward  such  a  wife  have 
already  been  terminated  by  her  course;  it  is  she  that 
has  deserted  and  broken  the  marriage  contract ;  and  in 
withdrawing  her  support  he  is  merely  acceding  to  the 
demands  of  her  course.  If,  however,  she  is  repentant 
at  any  time,  he  should  be  generous  to  a  fault  in  forgiving 
her  and  in  re-establishing  upon  a  proper  basis  the  family 
arrangement.  Nothing  in  this  advice  should  be  under- 
stood to  cultivate  impatience  or  a  readiness  to  take  offense 
and  feel  injured.  Love  demands  that  all  bearable  treat- 
ment shall  be  borne ;  and  that  if  evil  has  been  rendered 
for  the  evil,  in  word  or  deed,  the  wrong  shall  be  con- 
sidered offset  and  condoned. 

In  other  cases  the  desertion  may  be  on  the  part  of  the 
unbelieving  husband.  The  meanness  of  his  depravity 
may  make  of  him  a  brutal  tyrant,  regardless  of  the 
health  and  happiness  of  his  wife,  and  especially  hostile 
to  her  religious  views.  As  we  have  already  pointed  out, 
the  believer  is  to  seek  and  to  attain  the  grace  of  the 
spirit  of  love  which  will  enable  the  endurance  of  practi- 
cally "all  things,"  and  to  be  profited  thereby — to  grow 
in  grace  under  such  conditions ;  by  cultivating  the  Spirit 
of  the  Lord  and  its  various  graces.  But  there  is  a  limit 
to  all  things,  and  beyond  that  limit  it  would  not  be 
proper  to  go.  Beyond  that  limit  the  influence  upon  the 
unjust  companion  would  be  injurious  instead  of  helpful. 
Each  must  decide  for  himself  what  is  the  proper  limita- 
tion of  submission  in  such  matters.  His  own  conscience 
must  decide,  after  that  conscience  has  been  educated 
by  both  the  letter  and  the  spirit  of  the  divine  Word. 
As  growth  in  grace  is  attained  the  trials  may  become  the 
more  severe ;  but  there  should  be  the  larger  capacity  for 
endurance  with  meekness,  and  the  larger  amount  of  "the 
spirit  of  a  sound  mind"  with  which  to  determine  when  the 
point  of  unendurable  severity  and  injury  has  been  reached. 
Grace  from  on  high  is  needed,  is  promised,  and  should  be 
earnestly  sought  under  such  conditions. — ^Jas.  1:5.' 


Marital  and  Other  Privileges  and  Obligations.  507 

There  are  ignoble,  brutish  husbands  who  have  no 
px'oper  conception  either  of  a  husband's  duties  or  of  a 
wife's  proper  liberties — whose  only  conception  of  a  wife 
is  that  of  a  drudging  slave,  better  than  any  he  could  hire, 
or  that  of  a  cheap  substitute  for  a  harlot.  Such  treat- 
ment from  a  husband  is  a  desertion  on  his  part,  and  the 
law  of  God  as  expounded  here  by  the  Apostle  properly 
interpreted  is,  we  believe,  fully  in  accord  with  human 
laws,  which  declare  that  for  suchaman  the  name  husband 
is  a  misnomer — that  if  he  ever  did  intelligently  and  really 
make  a  marriage  contract  with  his  wife  he  has  most 
thoroughly  and  decidedly  broken  it,  and  by  such  treat- 
ment has  most  convincingly  proved  this.  A  wife  so 
circumstanced  is  at  liberty  to  consider  herself  deserted 
and  to  make  as  much  better  conditions  for  herself  as  she 
can;  but  she  is  not  on  this  accotint  permitted,  either  by 
human  or  divine  laws,  to  remarry.  In  such  a  case  she 
should  look  to  the  Lord  either  to  mitigate  her  condition, 
or,  possibly,  to  open  a  way  of  escape  from  it.  She  should 
take  into  consideration  the  ages  of  her  children  and  what 
provision  could  be  made  for  them  as  well  as  for  herself, 
and  should  weigh  the  circumstances  carefully  and  prayer- 
fully before  taking  the  step.  But  if  her  conditions  are 
endurable,  let  her  remain,  as  the  Apostle  says;  and  let 
her  hope  that  in  showing  forth  the  spirit  of  meekness, 
gentleness,  patience,  love,  she  may  win  back  again  the 
heart  of  her  spouse  and  possibly  also  win  him  to  the 
Lord. 

We  have  dealt  with  this  subject  at  considerable 
length,  realizing  from  a  wide  private  correspondence  that 
very  many  of  the  Lord's  most  faithful  children  live  in  a 
matrimonial  furnace  of  affliction.  Under  the  terms  of 
the  call  of  the  New  Creation,  none  should  expect  that  the 
present  life  would  be  a  smooth  and  pleasant  dream  of 
earthly  felicity,  for  our  Lord  specially  declared  of  such, 
"A  man's  foes  shall  be  they  of  his  own  household." 
(Matt.  10:36.)  They  should  not  be  surprised  to  be  called 
upon  to  endure  much  for  the  Truth's  sake,  and  thus  to 
evidence  to  the  Lord  their  faithfulness  to  him  and  to  his 
Word;  their  willingness  to  endure  all  the  fiery  trials 


5o8 


The  New  Creation. 


which  he  sees  best  they  should  have  for  the  develop- 
ment in  them  of  the  graces  of  the  Spirit.  They  should 
realize,  too,  that  they  are  not  to  choose  the  kind  of  fiery 
trials  that  shall  develop  them  and  prepare  them  and 
make  them  meet  for  the  Kingdom,  but  are  to  leave  the 
entire  matter  in  the  hands. of  the  Lord.  It  is  ovir  duty, 
however,  to  point  out  to  all  such  suffering  ones  that  they, 
after  reasonable  trial  and  development,  should  be  on  the 
lookout  for  divine  deliverance  and  the  opening  to  them 
of  a  way  of  escape  from  things  too  difficult  for  them  to 
endtire.  This  is  in  line  with  our  Lord's  admou'tion  and 
example:  "When  they  persecute  you  in  this  city,  flee 
ye  into  another." — Matt.  lo:  23;  2:  13;  4:  12;  12:  15, 

CONSCIENCE,  THE   FINAL  TEST. 

We  have  referred  to  conscience  in  connection  with  these 
matters,  and  it  may  be  appropriate  here  to  call  attention 
to  what  we  mean  by  that  term.  We  mean  conviction 
as  to  what  is  right,  what  is  duty.  With  the  perfect  man 
conscience  would  be  an  absolute  guide  and  he  would 
know  right  and  duty  instinctively ;  but  the  six'thousand 
years  of  falling  have  brought  our  race  to  a  condition  in 
which  conscience  is  certainly  out  of  order — perverted  by 
wrong  views.  The  basis  of  Christian  conscience  is  faith 
in  God,  and  acceptance  of  his  will  as  being  absolutely 
right,  and  acknowledgment  of  our  proper  obligation  to  be 
thoroughly  and  heartily  obedient  to  the  divine  will. 
Conscience,  therefore,  needs  just  such  education  as  the 
Wordjof  God  affords,  and  the  developed  New  Creature  is 
for  this  reason  to  have  "the  spirit  of  a  sound  mind" — 
his  conviction  as  to  what  is  right  and  what  is  wrong 
expanding  and  clarifying  in  proportion  as  he  grows  in 
grace  and  in  knowledge  and  in  the  spirit  of  love.  To 
obey  conscience  is  to  do  what  he  believes  the  Lord  would 
have  him  do ;  and  he  is  not  to  jump  to  a  conclusion  on 
this  matter,  but  is  to  weigh  carefully  the  testimony  of  the 
divine  Word  and  to  decide  accordingly.  There  are 
people  who  permit  fear  and  servility  to  dominate  their 
conscience  and  to  vitiate  it  as  a  true  monitor.  A  proper 
course  for  the  Lord's  people  is  to  guide  their  consciences 


Marital  and  Other  Privileges  and  Obligations.  509 

— that  is,  to  guide  their  convictions  as  to  what  is  right 
and  what  is  wrong  by  the  Golden  Rule  and  all  the  coUat- 
teral  instruction  which  the  Scriptures  afford. 

EUNUCHS,  VIRGINS,  CELIBACY. 

The  questions  of  sexology  are  amongst  those  which 
certainly  give  the  New  Creation  considerable  per- 
plexity; and  should,  therefore,  not  be  ignored  here. 
Those  begotten  of  the  Spirit  to  spiritual  joys  and  bless- 
ings, fellowship  and  communion,  instinctively  realize 
that  fleshly  or  carnal  intercourse  is  not  spiritually 
elevating,  but  that  its  tendency  is  rather  in  the  reverse 
direction.  It  is  well  that  all  the  unmarried  of  the 
Lord's  consecrated  ones  should  weigh  this  subject 
thoroughly  before  entering  the  marriage  relationship 
and  undertaking  its  responsibilities.  The  Lord  seemed 
to  refer  to  the  celibate  state  approvingly  when  he  said, 
"Some  are  bom  eunuchs,  some  are  made  eunuchs  by  men 
and  some  [figuratively]  have  made  themselves  eunuchs 
for  the  Kingdom  of  Heaven's  sake.  (Matt.  19:  12.) 
That  is,  some  by  the  exercise  of  their  wills,  after  their 
consecration  to  the  Lord,  have  determined  not  to  marry 
but  to  maintain  their  virginity  by  living  celibate  lives. 
The  Lord  himself  was  one  of  these,  and  is  surely  our 
noblest  example,  in  all  of  whose  steps  as  closely  as 
possible  we  should  follow.  The  Apostle  urges  this  mat- 
ter upon  our  attention  saying : 

"Now  concerning  virgins  [males  and  females]  I  have 
no  commandment  of  the  Lord,  but  I  give  my  judgment 
as  one  that  hath  obtained  mercy  of  the  Lord  to  be  faith- 
ful. I  think,  therefore,  that  this  is  good  by  reason  of  the 
present  distress  [that  is  to  say,  under  present  conditions 
— our  own  imperfections  and  the  imperfections  of  others 
on  the  ome  hand,  and  the  special  duties,  privileges  and 
opportunities  of  those  who  have  made  a  full  conse- 
cration to  the  Lord  on  the  other  hand] — namely,  that  it 
is  good  for  a  man  to  be  as  he  is  [to  remain  in  the  con- 
dition in  which  the  Truth  may  find  nim,  married  or 
single].  Art  thou  bound  unto  a  wife?  seek  not  to  be 
loosed.    Art  thou  loosed  from  a  wife?  seek  not  a  wife. 


The  New  Creation. 


But  and  if  thou  marry,  thou  hast  not  sinned;  ar^d  if  a 
[female]  virgin  marry  she  hath  not  sinned. 

"Nevertheless,  such  [as  are  married]  shall  have  tribu- 
lation in  the  flesh:  and  I  would  spare  you.  But  this  I 
say,  brethren,  the  time  is  short:  it  remaineth,  that  both 
they  that  have  wives  be  as  though  they  had  none  [ig- 
noring earthly  relationships  as  much  as  possible,  and 
setting  the  affections  specially  upon  heavenly  things]; 
and  they  that  weep  [who  are  in  earthly  trouble]  as  though 
they  wept  not  [endeavoring  to  forget  the  trials  and  dis- 
appointments and  difficulties  of  the  earthly  state  in  the 
joy  and  rejoicing  of  the  better  promises  that  are  ours 
for  the  future];  and  they  that  rejoice  [in  earthly  pros- 
perity] as  though  they  rejoiced  not  [their  rejoicing  in 
spiritual  things  quite  overshadowing  all  earthly  sources 
of  joy];  and  those  that  buy  as  though  they  possessed 
not  [not  setting  their  affections  upon  the  earthly  things]; 
and  they  that  use  this  world  as  not  misusing  it  [per- 
mitting moderation  and  the  interests  of  the  New 
Nature  to  exercise  a  controlling  influence  in  all  of  life's 
affairs]:  for  the  fashion  of  this  world  passeth  away  [we 
are  as  New  Creatures  to  live  in  accord  with  our  new 
hopes,  and  not  to  be  continually  making  provision  for 
the  flesh;  but  rather  seeking  at  every  cost  to  make  our 
calling  and  election  sure  and  thus  to  be  joint-heirs  with 
our  Lord  in  the  glorious  dispensation  and  world  to  come]. 

"But  I  would  have  you  free  from  care  [of  an  earthly 
kind ;  and  hence,  in  addition  to  the  foregoing  admonition 
of  change  of  affections  and  transformation  of  mind,  I 
now  call  your  attention  to  certain  unquestionable  facts]. 
He  [fully  consecrated]  that  is  unmarried  is  careful  for 
the  things  of  the  Lord,  how  he  may  please  the  Lord:  but 
he  that  is  married  is  careful  of  the  things  of  the  world, 
how  he  may  please  his  wife.  [He  will  find  himself  in 
continual  danger  of  a  division  of  his  affections  and  a 
continual  need  to  be  on  his  guard,  lest  the  earthly 
affections  shall  absorb  all  of  his  time  and  love  and 
interest,  and  that  to  a  violation  of  his  covenant  with 
the  Lord ;  and  the  interests  of  the  Truth  must  be  para- 
mount if  he  would  be  an  overcomiag  disciple  and  a 


Marital  and  Other  Privileges  and  Obligations.  511 

joint-heir  in  the  Kingdom].  And  there  is  [likewise]  a 
difference  between  [the  condition  of]  a  wife  and  a  virgin. 
The  unmarried  [fully  consecrated]  woman  careth  for  the 
things  of  the  Lord  that  she  may  be  holy  both  in  body  and 
in  spirit:  but  she  that  is  married  careth  for  the  things 
of  the  world,  how  she  may  please  her  husband. 

"And  this  I  say  for  your  own  profit  [not  as  seeking 
to  bring  you  under  bondage  or  m  any  manner  to  add  to 
your  burdens,  but  that  you  who  are  unmarried  may 
carefully  weigh  the  matter  and  consider  yovur  spiritual 
interests  and  the  privileges  you  will  be  losing  by  marry- 
ing] :  not  that  I  would  cast  a  snare  upon  you  [to  restrain 
you  from  the  exercise  of  your  liberties],  but  for  that  which 
is  comely  [most  favorable  to  you  as  New  Creatures], 
and  that  ye  may  attend  upon  the  Lord  without  dis- 
traction. But  if  any  man  think  [that  in  remaining 
unmarried]  he  behaveth  himself  improperly  toward  his 
virgin  [toward  a  female  friend  whom  he  had  given  reason 
to  expect  he  would  marry  her],  if  she  be  past  the  flower 
of  her  age  [so  as  to  have  lost  other  matrimonial  oppor- 
ttinities  through  her  engagement  to  him.],  and  if  need 
so  require  [if  she  needs  a  protector  or  supporter]  let  him 
do  what  he  will  [marry  or  not] ;  he  sinneth  not ;  let  them 
marry  [if  the  necessities  of  the  case  seem  so  to  dictate]. 
Nevertheless,  he  that  standeth  fast  in  his  heart,  having 
no  necessity,  but  having  power  over  his  own  will  [to 
exercise  self-control  and  to  live  a  celibate  life,  that  he 
might  give  himself  more  fully  to  the  Lord  and  his 
service],  and  hath  so  determined  in  his  own  heart  to  keep 
his  own  virgin  [his  own  virginity  or  purity]  doeth  well. 
So  then  he  that  giveth  her  [his  virginity]  in  marriage 
doeth  well,  but  he  that  giveth  her  not  in  marriage 
doeth  better. 

"A  wife  is  bound  for  so  long  a  time  as  her  husband 
liveth;  but  if  her  husband  be  dead  she  is  free  to  be 
married  to  whom  she  will,  only  in  the  Lord.  But  she 
is  happier  if  she  abide  as  she  is,  after  my  judgment:  and 
I  think  also  that  I  have  the  spirit  of  God  [the  mind 
of  the  Lord  on  this  subject,  which  I  have  already  de- 
clared,   I  am  not  speaking  by  commandment  or  under 


5" 


The  New  Creation. 


direct  inspiration,  but  according  to  my  conviction  or 
judgment  of  the  divine  will.]" — i  Cor.  7  :  25-40. 

After  marriage  is  too  late  for  one  to  decide  for  himself 
•whether  or  not  he  prefers  to  live  a  celibate  life.  The 
Apostle  points  this  out  most  distinctly,  declaring  that 
neither  the  husband  has  sole  control  of  his  own  body, 
neither  the  wife  the  sole  control  of  her  own  body;  but 
that  in  marriage  each  has  given  himself  to  the  other  in 
such  a  degree  that  any  refusal  of  moderate  reasonable 
marital  rights  would  amount  to  an  injustice  and  viola- 
tion of  the  marriage  contract.  The  Apostle  speaks  of 
such  a  course  as  "defrauding  one  another."  (i  Cor.  7:5.) 
The  time  to  consider  such  matters  is  before  marriage. 
Neither  would  it  be  proper  that  either  should  attempt  to 
bind  the  other,  nor  that  they  should  together  vow  a  life 
of  celibacy  in  the  bonds  of  wedlock.  Moderation  in 
this  as  in  every  other  earthly  matter  must  be  the  law, 
the  brake  by  which  the  New  Nature  will  seek  to  main- 
tain its  ascendency  over  the  flesh,* — bringing  even  the 
very  thoughts  of  the  heart  into  subjection  to  the  Lord. 
Absolute'  continence,  however  desirable  it  may  be,  the 
Apostle  points  out,  must  not  be  enforced  by  either  one 
against  the  other,  lest  it  become  a  snare  and  temptation 
to  a  violation  of  the  marriage  obligations.    He  says:— 

"Let  the  husband  render  unto  the  wife  her  due  [what  she 
might  reasonably,  naturally  and  justly  demand],  and  likewise 
the  wife  unto  the  husband.  The  wife  hath  not  power 
[control]  over  her  own  body,  but  the  husband:  and  likewise 
the  husband  hath  not  power  [control]  over  his  own  body,  but 
the  wife.  Defraud  ye  not  one  the  other,  except  it  be  by  con- 
sent for  a  time,  that  ye  may  give  yourself  iinto  prayer;  and 
come  together  again,  that  Satan  tempt  yon  not  for  your 
incontinency.  This  I  say  by  way  of  permission  and  not  of 
commandment,  for  I  would  that  all  men  were  even  as  I  my- 
self [continent  and  free,  practically  a  eunucli].  .  But 
I  say  unto  the  unmarried  and  to  the  widows,  it  is  good  for 
them  if  they  abide  even  as  L  But  if  they  have  not  con- 
tinency,  let  them  marry:  for  it  is  better  to  marry  than  to 
bum" — to  be  consumed  with  an  uncontrollable  passion 
which  would  hinder  their  fellowship  with  the  Lord  and  mij^^ht 
prove  to  them  a  snare. — i  Cor.  7:  3-9. 


♦Jewish  restrictions  of  Lev.  20;  18;  15:  25. 


Marital  and  Other  Privileges  and  Obligations.  513 

"only  in  the  lord." 

How  reasonable,  how  wise  are  the  Lord's  injunctions! 
. — ^how  much  to  the  profit  of  those  who  have  an  ear  to 
hear  them  and  who  are  obedient  to  their  cotmsel!  That 
the  Lord's  people  shovild  marry  "only  in  the  Lord,"  may 
at  first  appear  a  limitation,  a  restraint,  a  bondage:  but 
no — it  is  merely  advice.  Whoever  follows  the  advice  will 
eventually  find  that  he  has  been  blessed  thereby,  and 
whoever  disregards  the  advice  will  generally  learn  the 
unwisdom  of  his  coxirse  through  severe  experiences  later. 

No  other  contract  or  arrangement  pertaining  to  the 
things  of  this  present  life  is  so  important  as  the  marriage 
contract:  yet  people  of  fairly  well-balanced  minds  seem 
to  treat  it  in  a  light  and  frivolous  manner.  Some 
parents  seem  to  consider  more  carefully  and  with  sovinder 
judgment  the  matter  of  the  purchase  of  a  farm,  the 
breeding  of  their  cattle,  sheep,  horses,  dogs  and  hogs, 
than  they  consider  their  share  in  the  propagation  of  the 
human  species.  Such  unwisdom  is  difficult  to  account 
for  except  on  the  supposition  that  they  regard  matri- 
mony as  a  kind  of  lottery,  guided  by  chance  instead 
of  reason;  or  that  they  regard  God  as  the  creator  of 
each  individual  member  of  the  human  race — failing 
to  discern  that  God's  perfect  work,  as  respected  our 
rare,  was  accomplished  in  the  first  pair,  to  whom  he 
gave  procreative  powers  which  have  descended  to  their 
offspring.  The  right  view  of  human  nature  is  that 
it  is  the  highest  type  of  animal  creation,  and,  like  the 
rest,  has  been  endowed  by  the  Creator  with  the  power 
of  producmg  each  after  his  own  kind.  From  this  stand- 
point it  becomes  evident  at  once  that  God  is  not  the 
direct  Creator  of  any  of  the  htrnian  family  now  living, 
and  that  the  variotis  weaknesses  and  imperfections  and 
imbecilities  under  which  the  race  suffers  are  not  properly 
chargeable  to  imperfection  in  his  work,  but  to  the  fall 
of  our  race  into  sin,  and  to  the  natural  operations  of  sin — 
which  tend  more  and  more  downward  into  imperfection, 
degradation,  death. 

Even  the  natural  man  and  woman,  then,  should  take 
thought  careftdly  respecting  the  question  of  mating,  so 
33  * 


5x4  The  New  Creation. 

that  they  would  do  their  part  in  offsetting,  so  far  as 
possible,  the  degrading  influences  affecting  the  race. 
They  shotild  realize,  for  instance,  the  necessity  for  laws 
of  consanguinity — that  the  marriage  of  those  of  close 
blood  relationship  should  be  avoided.  Such  regtilations 
were  unnecessary  in  the  beginning,  when  Adam's  sons 
and  daughters  intermarried  freely  and  without  injury, 
because,  the  race  being  still  nearly  perfect,  no  particular 
weaknesses  would  be  entailed  upon  the  children ;  but  now, 
since  the  race  has  become  greatly  demoralized,  and  since 
not  only  diseases,  but  also  mental  characteristics  and 
traits  and  idiosyncrasies,  run  by  heredity  in  families,  it 
is  a  part  of  wisdom — yea,  more,  a  part  of  duty,  of  justice, 
to  the  children  they  would  bring  into  being — that  they 
should  not  only  avoid  close  blood  relationships,  which 
might  intensify  the  mental  and  physical  peculiarities 
and  idiosyncrasies,  but,  additionally,  they  should  so  far 
as  possible  recognize  the  appropriateness  of  choosing  a 
mate  of  different  temperament  from  their  own.  Nature 
seems  to  assist  to  some  extent  in  this  matter,  so  that 
decided  blondes  or  decided  brunettes  usually  and  natu- 
rally prefer  mates  of  contrary  temperament. 

But  while  these  rules,  which  belong  to  the  natiiral  man, 
would  apply  to  the  New  Creature,  if  he  decided  that  it 
was  wisest  and  in  every  way  best  for  him  to  marry,  there 
is  still  one  further  admonition  of  the  Apostle  to  guide 
the  New  Creation  mating  according  to  the  flesh, — he 
should  choose  "in  the  Lord."  Then  he  would  be  mated 
in  spiritual  matters  as  well  as  in  natural.  It  might  be 
urged  by  some  that  if  close  relationship  according  to  the 
flesh  might  produce  extremes  in  the  children,  so  close 
relationship  according  to  the  spirit  might  also  prove 
injvirious — be  calculated  to  produce  eccentric  children 
in  respect  to  moral  and  religious  matters.  We  answer, 
No:  that  in  proportion  as  the  new  mind  is  received,  its 
influence  is  contrary  to  the  eccentricities  of  the  flesh. 
The  Apostle  declares,  "We  have  the  mind  of  Christ," 
"the  spirit  of  a  sound  mind" — we  view  matters  from  the 
standpoint  of  Christ.  The  New  Creation  is  begotten  of 
his  Spirit,  although  still  imperfect  according  to  the  flesh; 


Marital  and  Other  Privileges  and  Obligations.  515 

and  is  guided  by  the  Spirit  through  the  Word  in  the 
understanding  of  the  divine  mind  in  all  matters. 

True,  this  new  mind  must  exercise  itself  through  the 
mortal  body  and  its  imperfect  thinking  apparatus; 
nevertheless,  although  the  imperfections  of  the  flesh 
may  color  the  new  mind  to  some  extent  and  distort  it 
out  of  its  grand  and  beautiful  symmetry,  the  will  is 
superior,  and  the  flesh  is  more  or  less  influenced  by  it, 
shaped,  moulded,  guided  and  gradually  transformed,  so 
that  whoever  receives  the  mind  of  Christ  is  sure  to  become, 
in  the  same  proportion,  sounder  and  yet  more  sound  in 
his  reasonings  on  all  the  matters  and  interests  of  life. 
This  may  not  mean  that  he  will  be  esteemed  by  the 
world  as  wiser  than  before;  but  it  does  mean  that  he 
will  be  really  wiser,  and  that  the  world's  failure  to  dis- 
cern his  increasing  wisdom  will  be  because  the  world  is 
blind,  is  unwise,  has  not  the  mind  of  Christ,  and  sees 
things  generally  from  a  distorted  standpoint  of  depravity 
and  selfishness.  The  wisdom  we  want  is  that  which 
Cometh  from  above,  which  the  Apostle  explains  will 
make  us  more  pure,  more  peaceable,  more  merciful,  more 
kind  toward  the  brethren,  toward  the  family,  toward 
mankind  in  general — yea,  and  also  to  the  brute  creation. 
The  wisdom  of  this  world,  as  the  Apostle  explains,  is 
earthly,  sensual,  devilish.  Not  that  all  worldly  men  and 
women  are  sensual  and  devilish,  but  that  the  general 
trend  of  worldly  wisdom  is  in  this  direction;  and  that 
mankind,  however  blinded,  is  striving  against  the  laws 
of  selfishness  with  which  it  is  bound,  though  it  may 
continually  seek  to  hide  the  chains  of  its  slavery  from 
itself  as  well  as  from  others. 

"In  the  Lord"  should  be  understood  to  mean  much 
more  than  a  merely  nominal  belief  in  the  Lord,  much 
more  than  a  mere  membership  in  the  nominal  church. 
Worldly  people  should  marry  worldly  people:  nominal 
church  people  should  marry  nominal  church  people; 
justified  believers,  trusting  in  the  precious  blood  of 
Christ,  should  marry  justified  companions.  But  those 
who  have  taken  the  step  of  full  consecration  and  become 
members  of  the  body  of  Christ,  of  the  New  Creation, 


5i6 


The  New  Creation. 


begotten  again,  should  marry  only  of  their  own  kind — • 
only  New  Creatures — only  such  as  are  "in  tlie  Lord"  as 
accepted  members  of  the  body  of  Christ,  partakers  of  his 
spirit  of  holiness;  and  additionally,  as  already  shown, 
each  should  see  to  it  that  the  proper  sex  relationship 
be  maintained.  The  woman  should  see  to  it  that  she 
marry  only  such  a  man  "in  the  Lord"  as  she  can  look  up 
to  morally,  intellectually,  spiritually,  as  the  head  of  the 
family — one  whom  she  can  "reverence."  The  man 
should  see  to  it  that  he  marries  one  "in  the  Lord"  who 
would  be,  so  far  as  he  is  able  to  judge,  a  true  helpmate, 
pure-minded,  loving,  gentle,  helpful — one  not  his  superior, 
to  whom  he  would  naturally  be  obliged  to  look  up  and 
esteem  as  the  proper  head  of  the  family.  These  rules 
of  mating  should  all  be  observed  by  the  New  Creation, 
possessed  of  the  spirit  of  a  sound  mind,  however  they 
may  be  disregarded  by  the  world,  who  are  not  guided 
by  the  mind  of  the  Lord  but  disposed  to  take  their  own 
way,  to  be  guided  by  their  own  whims  or  fancies,  or  by 
the  mutual  deception  of  each  other.  If  doubts  arise, 
settle  them  on  the  safe  side — wait  until  they  are  solved. 

It  might  be  argued  that  if  marriage  were  considered 
from  so  particular  a  standpoint,  matches  would  be  less 
frequent.  We  reply  that  this  may  be  so;  but  that  a 
large  proportion  of  those  who  are  now  married,  especially 
those  who  have  by  the  Lord's  grace  come  to  a  clearer 
understanding  of  their  relationship  to  the  Lord  as  New 
Creatures,  and  to  an  acquaintance  with  his  counsel  in 
the  interests  of  their  spiritual  development  in  matters 
pertaining  to  the  flesh,  would  not  again  marry  as  they 
have  done — they  are  wiser  now.  With  many  of  the 
worldly  the  possibility,  according  to  earthly  courts  and 
usages,  of  a  full  divorce  and  of  another  marriage,  may 
seem  to  make  them  less  particular,  less  careful  in  respect 
to  mating.  But  the  New  Creature  should  remember  that 
his  marriage  contract  is  similar  to  that  between  the 
Lord  and  the  Church — perpetual ;  that  it  is  not  canceled 
by  any  earthly  coiut  to  such  an  extent  as  to  permit 
marriage  to  another,  except  upon  the  one  cause  specified, 
'■^at.  19:  9.)    To  the  Lord's  people,  "in  the  Lord," 


Marital  and  Oilter  Privileges  and  Obligations.  517 

marriage  is  therefore  a  very  weighty  contract,  and 
should  be  undertaken  only  after  prayerful,  thoughtful 
consideration  and  examination  of  every  feat\are  bearing 
upon  the  situation  as  far  as  can  be  discerned. 

The  New  Creation  has  another  protection  in  this 
matter.  According  to  their  covenant  with  the  Lord  they 
have  given  up  their  own  wills  and  accepted  instead  the 
will  of  their  Head,  the  Lord;  and  if  this  be  their  attitude 
of  mind — a  sincere  desire  to  know  the  will  of  Christ 
(i),  respecting  whether  or  not  they  should  marry  at  all, 
and  (2)  respecting  the  Lord's  choice  for  them,  they  will, 
after  exercising  their  best  judgment  and  discretion, 
commit  the  whole  matter  to  the  Lord  and  pray  for  his 
overruling  of  affairs  according  to  his  wisdom,  resting 
their  hearts  contentedly  on  whatever  shall  be  the  sub- 
sequent leadings  of  divine  providence — whether  favor- 
able or  contrary  to  that  which  their  best  judgment  had 
approved.  Thus  and  not  otherwise  can  the  Lord's 
people  be  sure  that  they  are  taking  the  right  course. 
In  view  of  the  foregoing,  how  important  it  is  that  the 
New  Creation  should  have  clearly  in  mind  the  instructions 
of  the  Lord's  Word  on  this  subject;  that  they  should 
have  the  very  spirit  of  the  Truth ;  and  that  they  keep  con- 
tinually in  mind  the  fact  that  they  are  New  Creatures  ; 
— not  living  as  the  world,  simply  to  enjoy  the  present 
life,  simply  to  rear  families  according  to  the  flesh,  but 
that  their  highest  aim,  object,  endeavor,  should  be  to 
walk  after  the  Spirit,  and  to  follow  the  directions  of  the 
Lord  in  all  matters  temporal  as  well  as  spiritual.  They 
should  always  have  in  view  the  fact  that  they  are 
consecrated  to  the  Lord,  dead  with  Christ  as  respects 
this  world;  and  that  their  chief  aim  and  object  hence- 
forth should  be  to  use  the  present  life  and  earthly 
vessels  as  sacrifices  in  the  wisest  possible  way  in  the 
interest  of  the  New  Creature  and  its  general  work  of 
serving  and  glorifying  the  Lord  and  building  up  itself  and 
others  of  like  precious  faith  in  spiritxial  graces!  How 
important  that  the  married  and  the  unmarried,  and 
those  contemplating  marriage,  should  remember  that 
their  all  is  laid  upon  the  altar,  and  that  their  victory  and 


The  New  Creation. 


attainment  of  the  glorious  things  promised  can  only 
come  through  the  consuming  of  the  sacrifice ;  and,  hence, 
that  all  the  affairs  of  the  present  life  should  be  ordered, 
so  far  as  they  are  able,  in  such  a  manner  as  will  minister 
best  to  their  own  spiritual  welfare,  to  the  welfare  of  the 
brethren  and  to  the  glory  of  our  Head  I 


HE  KNOWS. 


"He  knows  the  way  I  take, — 

What  matter  then  if  dark  it  be, 
Or  rough,  or  hedged  about, — 
His  staff  shall  comfort  me. 

"And  should  His  love  withhold 

What  seems  so  near,  so  dear,  so  sweet, 

I'll  humbly  take  this  thing 
And  lay  it  at  His  feet. 

"How  sweet  to  know  He  knows. 

And  cares,  and  holds  me  by  the  hand,— 
Will  safely  guide  until 

I  reach  the  Heavenly  Landl" 


STUDY  XIII. 


PARENTAL  OBLIGATIONS  OF  THE  NEW 
CREATION. 

Great  Obligations  Attach  to  thb  Bzbxcise  op  Pro-creativb 
Powers.— Prenatai;  1nfi,uencb6.—"  Train  up  a  Child  in  thb 
Way  Hb  Should  Go!"— The  Influence  of  Sunday  Schools.— 
The  Confidence  of  Cbildrbn. — Thb  Power  of  Suggestion  in 
Child  Training.— Our  Children  in  the  Time  op  Trouble.— 
Proper  and  Improper  Amusements.— Marriage  of  Children  ok 
New  Creatures. 

PARENTAL  obligations  are  amongst  the  most  mo- 
mentous pertaining  to  the  affairs  of  mankind. 
The  power  to  propagate  the  human  species,  with 
all  the  possibilities  connected  and  associated  with  the 
being  thus  brought  into  existence,  is  a  wonderful  one — 
the  nearest  approach  of  humanity  to  the  divine  power. 
Indeed,  it  is  the  exercise  of  divine  power  by  man  as 
God's  agent.  The  possibilities  connected  with  the  birth 
of  every  child  extend  in  opposite  directions  of  advantage 
or  disadvantage,  good  or  evil,  honor  or  dishonor,  to  won- 
derful extremes.  Surely  if  mankind  realized  this  matter 
from  its  true  standpoint,  it  wovild  lift  the  begetting  of 
children  from  the  plane  of  a  passion  and  a  relaxation  of 
intellectual  and  moral  principles  to  a  consecrated  plane, 
in  which  the  responsibilities  of  fatherhood  and  mother- 
hood would  be  realized  in  a  manner  and  to  a  degree 
attained  as  yet  surely  by  very  few.  These  thoughts 
of  obligation  should  extend  not  only  to  the  child,  whose 
mental  and  moral  and  physical  characteristics  are 
dependent  upon  the  parent,  but  also  to  the  Creator  who 
intrusted  to  humanity  this  wonderful  power  of  propa- 
gation, and  to  whom,  as  stewards,  a  reckoning,  an 
accounting  for  the  use  of  this  divine  power  shovdd  be 
expected  to  be  made. 

These  feelings  of  responsibility  are  intensified  as  we 
begin  to  realize  that  under  the  divine  arrangement  not 
only  do  the  parents  influence  the  character  of  the  coming 

(519) 


520 


The  New  Creation. 


child  in  the  moment  of  its  begettal,  but  throughout  the 
period  of  gestation.  During  that  period  the  mind  of  the 
mother,  her  thoughts,  her  moods,  her  sentiments,  are  all 
being  impressed  upon  the  embryo  child;  and  not  only 
so,  but  at  such  a  period  the  mother  herself  is  specially 
susceptible  to  the  influences  surrounding  her,  many,  if 
not  all,  of  which  are  properly  under  the  care  of  the  hus- 
band. If  the  mother's  mind  be  kept  bright  and  cheerful 
and  her  heart  happy,  these  will  favorably  influence  the 
embryo;  but  if  on  the  contrary  she  is  harassed,  worried, 
troubled,  beset  with  contentions  and  perplexities,  this 
distress  will  surely  be  impressed  upon  the  embryo, 
giving  a  peevish  or  sad  or  ill-tempered  disposition  for 
life.  If  the  prenatal  surrounding  conditions  be  those  of 
debauchery  and  selfishness  and  meanness,  is  it  any 
wonder  that  the  embryo  so  impressed  and  the  child 
bom  with  such  impressions  should  be  mean,  ignoble, 
and  with  tendencies  toward  debauchery,  selfishness,  etc.  ? 

We  are  not  to  be  understood  as  claiming  that  all  the 
evil  in  the  world  is  directly  traceable  to  a  parental 
legacy  of  sin  and  weakness  bestowed  upon  the  child  in 
the  period  of  gestation,  nor  even  that  it  is  all  traceable 
to  this  and  to  the  subsequent  training  of  the  child  to 
manhood  or  womanhood.  We  admit  that  it  is  possible 
that  some  bad  men  and  bad  women  were  comparatively 
well  bom  and  well  reared,  even  as  Satan  was  created 
perfect  and  sinned  wilfully  under  the  Creator's  tuition: 
yet  we  are  seriously  inclined  to  doubt  if  many  of  the  bad 
characters  ever  had  these  two  important  assistances 
toward  uprightness.  We  are  in  full  agreement  with  the 
Scriptural  declaration  of  a  general  mle:  "Train  up  a 
child  in  the  way  he  should  go,  and  when  he  is  old  he  will 
not  depart  from  it."  How  many  parents,  more  or  less 
disposed  to  question  the  truthfulness  of  this  Scripture, 
remember  that  the  time  to  begin  to  train  a  child  is  at  the 
moment  of  its  begettal,  and  that  a  poorly  begotten  child 
needs  to  have  trained  out  of  it  the  weakness  and  foolish- 
ness and  sin  which  were  impressed  upon  it  before  birth  ? 

We  are  not  wishing  to  intimate  the  possibility  of  the 
birth  of  a  perfect  child  under  present  fallen  and  imperfect 


Parental  Ohltgations. 


521 


conditions.  On  the  contrary,  we  remember  well  the 
declaration  of  the  LfOrd,  "Who  can  bring  a  clean  thing 
out  of  an  unclean?"  We  recognize  that  it  is  true  of  all 
that,  "I  was  bom  in  sin,  shapen  in  iniquity,  and  in  sin 
did  my  mother  conceive  me,"  and  are  merely  tirging  that, 
whatever  the  world  may  see  or  not  see  on  this  subject, 
the  Lord's  people  of  the  New  Creation  should  realize  the 
possibility  of  alleviating  in  some  measure  the  stains 
and  weaknesses  which  belong  to  the  fallen  race.  They 
at  least  should  see  to  it  that  their  children  are  bom  with 
as  noble  characters  as  they  can  possibly  bestow 
upon  them  tmder  the  divine  arrangement.  Fallen  they 
will  still  be,  and  a  Savior  they  will  still  need,  and  without 
him  they  could  never  attain  either  to  perfection  or  to 
worthiness  of  eternal  life.  The  natural  man  may  per- 
ceive this  truth  to  some  extent  and  may  profit  by  such 
suggestions  as  these,  but  not  to  the  extent  that  the  New 
Creattire  may  profit. 

Strive  how  he  will,  the  natural  man  is  still  nattiral — 
of  the  earth,  earthy — and,  hence,  can  impress  upon  his 
w^fe,  and  she  upon  the  embryo,  only  such  thoughts  and 
sentiments  as  they  themselves  possess,  and  these  are 
necessarily  deficient  in  respect  to  the  very  highest 
sentiments — the  spiritual.  While  the  mind  of  the  New 
Creature  grasps  the  spiritual  hopes  and  promises  and 
ideals,  and  properly  seeks  to  impress  these  upon  so  many 
as  the  Lord  our  God  shall  call  by  his  truth  and  grace — 
seeks  specially  to  develop  children  of  God — nevertheless 
if  for  any  reason  they  enter  matrimonial  relations,  and 
consider  it  wise  to  propagate  a  human  family,  they  have 
great  advantage  in  this  respect  over  the  nattiral  man 
and  woman.  They  have  loftier  ideals,  grander  hopes, 
nobler  aspirations,  purer  joys:  and  realizing  the  influ- 
ence of  their  thoughts  and  emotions  and  sentiments 
upon  the  embryo  child,  such  parents  would  be  in  a 
position  to  do  for  the  child  very  much  more  indeed  than 
cotild  other  parents  for  their  offspring. 

The  world  has  gained  a  selfish  wisdom  somewhat 
along  these  lines.  For  instance,  those  interested  in 
fine  stock,  cattle,  horses,  sheep,  etc.,  not  only  give 


522 


The  New  Creation. 


careful  attention  to  proper  mating,  but,  additionally, 
especially  when  endeavoring  to  breed  fast  horses,  give 
careful  attention  to  the  mothers  diiring  the  period  of 
gestation.  Their  every  need  and  comfort  are  provided 
for,  their  stables  are  clean,  bright,  well  lighted ;  and  with- 
out knowing  to  a  certainty  to  what  extent  the  mare  may 
appreciate  pictures,  her  stable  walls  display  pictures 
of  horses  racing.  Moreover,  while  in  foal  she  is  taken 
where  she  can  see  horses  in  competition,  racing,  etc. 
All  this  is  designed  to  produce  in  the  mother  an  ambition, 
the  impression  of  which  reflected  upon  her  embryo  foal 
will  be  helpftd,  advantageous  to  speed,  and  thus  finan- 
cially and  otherwise  profitable  and  pleasing  to  the  owner. 

Human  parents  have  no  such  financial  interest  in 
their  offspring;  but  they  have  or  ought  to  have  a  far 
deeper  and  an  tmselfish  interest.  Their  hopes  and 
ambitions  on  behalf  of  their  child  should  be  to  see  them 
well  endowed  as  respects  mental  and  moral  qualities. 
And  although  the  New  Creature  cannot  hope  to  beget 
his  child  to  a  spirit  nature  (since  this  is  not  his  province), 
he  could  hope  to  give  him  such  an  earthly  inheritance 
of  good  nature  as  would  be  closely  in  sympathy  with 
things  spiritual.  Such  certainly  should  be  their  desire, 
aim  and  hope.  Many  children  have  been  begotten  by 
honest,  God-fearing  parents  and  have  been  correspond- 
ingly blessed,  and  this  influence,  favorable  to  a  high 
human  standard,  has  gone  wherever  the  Gospel  of  Christ 
has  gone.  Hence,  we  have  higher  types  and  stand- 
ards more  generally  prevalent  today  in  civilized  lands 
than  in  heathen  lands,  notwithstanding  the  fact  that 
Christian  people  generally  have  but  imperfectly  ap- 
preciated their  privileges  and  responsibilities  in  con- 
nection with  their  children. 

The  sum  of  the  argument  is  this:  If  the  New  Creatures 
mate,  and  purpose  the  bringing  forth  of  offspring  accord- 
ing to  the  flesh,  they  should  school  their  minds  and  desires 
so  that  the  moment  of  begettal  should  not  only  be  one 
of  mutual  love  and  respect,  but  one  of  reverence  for  the 
Creator  and  of  appreciation  of  the  God-like  power  of 
procreation  bestowed  upon  them.    It  should  be,  addi- 


Parenial  Obligations. 


tionally,  an  occasion  of  prayer  for  the  divine  blessing; 
and  every  day  and  every  hour  subsequently,  the  interests 
of  the  child  should  be  conserved  in  all  of  life's  arrange- 
ments. It  should  not  be  considered  a  mere  incident  of 
life,  but  the  most  important  thing.  It  would  be  a 
special  occasion  for  the  exercise  of  the  graces  of  the 
spirit,  which  should  previously  have  been  cultivated 
to  a  considerable  extent — faith  in  God  and  in  his  prom- 
ises, hope,  trust,  patience,  brotherly  kindness,  meek- 
ness, gentleness,  love.  These,  of  COorse.  prevail  at  all 
times  amongst  those  who  are  of  the  New  Creation,  but 
they  shjvild  be  on  guard  at  such  a  time  because  of  their 
realization  that  they  are  influencing,  stamping,  im- 
pressing character  upon  another  generation. 

So  far  as  possible  the  home  should  be  bright  and  cheer- 
ful, the  mind  directed  to  such  channels  as  would  be 
advantageous,  reading,  writing,  mathematics  and  the 
practical  duties  of  life.  Heart  culture  should  also  be 
remembered — cultivation  along  lines  in  fullest  accord 
with  principles  of  justice,  love  and  wisdom,  with  a 
continual  r-icognition  of  the  Lord  in  all  of  life's  affairs; 
with  loving  confidences  as  between  husband  and  wife, 
and  kind  and  benevolent  feelings  toward  the  world  in 
general.  With  benevolence,  justice,  love,  associated 
with  all  of  life's  affairs,  the  conditions  would  be  most 
favorable;  but.  such  a  condition  could  scarcely  be 
imagined  without  the  fullest  conciirrence  of  the  husband 
and  without  his  careful  provision  and  oversight;  for, 
as  already  suggested,  the  mother  at  such  a  time  is  the 
least  able  to  take  the  oversight  of  matters,  even  when 
they  are  those  which  properly  belong  to  her  own  domain 
in  the  family.  Then,  also,  the  husband  must  be  the 
more  careful  to  lead  in  conversation  in  the  right  manner, 
to  provide  suitable  and  nourishing  mental  as  well  as 
material  food,  and  above  all  to  stir  up  his  wife's  pure 
mind  in  regard  to  the  Lord  and  his  glorious  plan  and  all 
the  features  of  the  divine  character,  its  wisdom,  love, 
beneficence,  justice  and  power. 

Many  Christian  parents  might  reply  to  this,  that  they 
are  not  so  circumstanced  in  life  as  to  have  all  the  con- 


SM 


The  New  Creation. 


veniences  and  comforts  and  freedom  from  household 
and  other  cares  at  such  a  time.  We  answer,  that  we  have 
merely  marked  out  the  ideal,  and  that  it  is  for  each  of  the 
Lord's  children  to  seek  to  attain  as  nearly  as  possible  to 
this  ideal.  But  the  New  Creat\u-e  should  never  forget 
that  in  this  as  in  all  the  other  experiences  of  life,  the 
Lord  by  his  grace  and  spirit  makes  up  to  him  for  all 
earthly  disadvantages  and  lacks.  Such  an  one,  un- 
favorably circumstanced  in  any  degree,  should  the  more 
earnestly  in  prayer  seek  to  have  the  heart  filled  with 
the  peace  of  God  which  passeth  all  understanding,  and 
to  let  that  rule  continually.  One  result  of  this  peace  in 
the  heart  is  that,  however  much  disorder  may  tmavoid- 
ably  surround  the  mother,  the  child  would  svu-ely  enjoy 
a  larger  measure  of  peace  and  love  than  otherwise — 
more  than  its  brothers  and  sisters  bom  under  other 
circumstances  would  have.  It  should  be  less  nervous 
and  peevish,  more  composed  and  peaceable,  more  dis- 
posed for  righteousness  in  principle  and  in  conduct. 
"train  up  a  child  in  the  way  he  should  go." 

"He  that  spareth  his  rod,  haieth  his  son."  (Prov.  13:  24.) 
"What  son  is  he  whom  the  Fatlicr  chasteneth  not?"  "If  ye  be 
without  chastisement  .  .  .  titenareye  .  .  .  not  sons." 
— Heb.  12:  7. 

Nothing  is  further  from  our  intention  than  to  urge 
indiscriminate  and  frequent  use  of  the  rod  in  the  training 
of  children.  We  have  cited  these  Scriptures,  however, 
to  show  the  mistaken  position  of  those  who  hold  that 
corporal  chastisement  by  parents,  even  when  necessary, 
is  wrong.  The  home  that  is  rtilcd  with  the  rod  must  of 
necessity  be  an  unhappy  home.  The  homes  of  the  New 
Creatures  should  be  ruled  by  love  not  by  the  rod.  The 
rod  is  to  be  kept  merely  as  an  occasional  necessity  for 
enforcing  the  rules  of  love ;  and  when  it  is  administered 
H  is  to  be  wielded  by  the  hand  of  love  and  never  by  the 
hand  of  anger.  The  New  Creatures,  governed  by  the 
spirit  of  a  sound  mind,  learn  gradually  that  order  is  one 
of  heaycn's  first  laws,  and  hence  that  it  should  be  one  of 
the  first  elements  and  characteristics  of  the  homes  of  the 
New  Creatures. 


Parental  Obligations. 


Order,  however,  does  not  of  necessity  mean  absolute 
quiet,  else  the  wilderness  and  the  silent  cities  of  the  dead 
wotild  be  the  only  places  where  order  wotild  rule. 
Order  may  mean  joy  as  well  as  peace,  happiness  as  well 
as  rest,  liberty  as  well  as  law.  Order  means  law — 
with  the  New  Creation  the  Law  of  Love,  the  Golden 
Rule,  governing  the  head  of  the  house  and  his  helpmate, 
as  well  as  governing  the  children,  making  of  the  parents 
ensamples  to  the  children  in  all  the  Christian  graces. 
Law,  even  the  Law  of  Love,  means  rewards  and  punish- 
ments, and  in  the  family  the  parents  have  the  dis- 
pensing of  these.  According  to  their  realized  weak- 
nesses they,  in  t\xm.,  need  direction  from  the  heavenly 
Father  that  they  may  glorify  him  not  only  in  their  own 
hearts  and  wills,  but  that  their  homes  shall  be  earthly 
ensamples  of  the  homes  of  the  righteous,  the  homes  of 
those  who  have  the  mind  of  Christ. 

Their  rewards  for  their  children  should  be  in  the 
provision  of  such  comforts  and  blessings  as  circum- 
stances, tinder  control  of  a  recognized  providence,  may 
permit.  Their  ptmishments  may  be  more  or  less  severe 
according  to  the  wilftdness  of  the  child,  but  never 
according  to  the  standard  of  justice,  never  in  the 
attempt  to  mete  out  to  the  child  the  full  measure  of 
what  its  conduct  might  justly  demand, — ^because  we  are 
not  under  justice  ourselves,  but  under  mercy,  under 
love,  and  are  to  show  mercy,  not  only  in  our  dealings 
with  others,  but  specially  in  otir  dealings  with  our  own 
children,  whose  imperfections  and  blemishes  are,  doubt- 
less, traceable  in  a  greater  or  less  degree  to  ourselves  and 
oiur  forebears.  Love  may  sometimes  ptmish  by  the 
refusal  of  a  kiss,  as  it  may  sometimes  reward  by  the 
giving  of  a  kiss;  it  may  sometimf.s  for  a  season  banish 
the  tuiruly  one  from  the  company  of  the  obedient  and 
from  the  pleasures  provided  for  them.  The  Law  of 
Love  may  sometimes  even  exercise  the  rod  of  disciphne 
to  the  extent  of  denying  supper  or  of  giving  merely  the 
necessities,  bread  and  water,  and  withholding  some  of 
the  additional  comforts  and  Ixixuries;  or  may  some- 
times wield  the  literal  rod  of  chastisement  to  enforce 


5*6 


The  New  Creation. 


obedience,  and  thus  preserve  the  order  and  blessings  of 
the  home,  not  only  for  the  obedient  children,  but  also 
for  the  chastised  one,  whom  it  hopes  thus  to  bless  and 
bring  into  full  accord. 

It  is  scarcely  necessarj'  to  admonish  the  New  Creation 
that  they  should  not  use  angry  or  harsh  words  to  their 
children;  for  such  know  that  language  of  that  kind  is 
improper  to  any  one  imder  any  circumstances.  On  the 
contrary,  their  "speech  should  be  with  grace,"  with  love, 
with  kindness,  even  when  reproving.  Nor  is  it  necessary 
to  suggest  to  the  class  we  are  addressing  the  impropriety 
of  a  hasty  blow,  ^hich  might  do  injury  to  the  child  not 
only  physically — perhaps  permanently  injiiring  its 
hearing — but  also  wound  its  affections,  develop  in  it  a 
fear  of  the  parent  instead  of  love,  which  should  be  con- 
sidered the  only  proper  groundwork  on  which  the 
obedience  and  order  of  the  home  are  built.  Further- 
more, the  hasty  blow  or  cutting  remark  would  be 
wrong,  would  indicate  a  wrong  condition  of  mind  on  the 
part  of  the  parent, — a  condition  unfavorable  to  a  proper, 
just  decision  of  the  matter  along  the  lines  of  the  Law  of 
Love.  The  parent  owes  it  to  himself  as  a  part  of.  his 
own  discipline,  as  well  as  to  his  child,  that  he  shall  never 
inflict  a  punishment  which  he  has  not  svifficiently  con- 
sidered, and  coolly  and  dispassionately  found  to  be  not 
more,  but  less,  than  justice  might  properly  demand.  He 
owes  it  to  himself  also  that  the  child  shall  fully  under- 
stand the  situation,  the  necessity  for  the  preservation 
of  order  in  the  home,  that  the  happiness  of  the  home 
may  continue  to  the  blessing  of  all  its  inmates;  that 
the  child  understand  thoroughly  also  that  the  parent 
has  no  anger  toward  him,  no  malice,  no  hatred,  nothing 
but  sympathy  and  love  and  the  desire  to  do  him  good. 

Earthly  parents  may  attempt  such  control,  but  they 
will  lack  an  important  help  in  its  prosecution;  for  not 
having  submitted  themselves  fully  and  completely  to 
the  heavenly  Father  and  his  control  and  his  "Word,  they 
cannot  point,  as  would  the  New  Creature,  to  the  divine 
Law  and  their  accoimtability,  and  their  acknowledg- 
ment of  and  endeavors  to  be  obedient  to  the  same. 


Parental  Obligations. 


527 


Christian  parents  have — if  they  will  use  it — an  immense 
leverage  of  advantage  in  dealing  with  their  children. 
They  should  read  to  their  children,  from  the  Word,  the 
divine  sanction  of  parental  authority, — the  divine  re- 
quirement that  a  parent  shall  train  up  a  child  in  the  way 
he  shotild  go;  and  additionally  he  should  point  out  the 
necessity  for  this, — ^because  we  all  are  fallen  and  imable 
to  come  up  to  the  divine  standard,  etc.;  that  all  these 
means  and  corrections  are  necessary  as  helps  to  the 
cotmteraction  of  evil  tendencies  under  which  we  have 
been  bom.  It  is  a  great  mistake  to  suppose  that  chil- 
dren's minds  do  not  appreciate  these  principles,  do  not 
appreciate  right  and  wrong  and  the  appropriateness 
of  just  penalties  for  wrong  doing,  as  well  as  of  rewards  " 
for  well  doing. 

Many  parents  forget  to  look  backward  and  to  note  at 
how  early  an  age  they  themselves  learned  to  appreciate 
principles  of  righteousness- — to  appreciate  the  parental 
care  which  neglected  not  to  reprove,  to  correct,  and 
even  to  chastise  as  seemed  necessary.  Let  us  recall,  too, 
how  keen  was  our  sense  of  justice  when  we  were 
children — how  we  mentally  approved  parental  discipline 
when  we  tmderstood  its  motive  to  be  for  the  develop- 
ment of  character,  but  how  we  resented  it  if  we  did  not 
see  a  principle  of  justice,  if  we  were  reproved  or  other- 
wise punished  for  things  of  which  we  were  not  gtiilty,  or 
if  we  were  punished  beyond  a  reasonable  chastisement 
comporting  with  the  offense.  Not  only  is  it  the  best 
and  surest  way  of  controlling  a  child  thus  to  direct  its 
mind  along  the  lines  of  right  and  wrong,  truth  and  false- 
hood, justice  and  injustice,  but  this  constitutes  also 
a  training  of  the  child  in  character,  when  it  is  most 
susceptible  to  parental  influence.  It  is  character- 
building  at  a  time  when  the  conscience  and  judgment  of 
the  child  are  in  their  formative  condition,  and  when  it 
properly  recognizes  the  parent  as  its  sole  law-giver.  If 
this  work  of  character-building  be  ignored  in  infancy, 
the  work  is  many  times  more  difficult  in  futtire  years, 
besides  the  disadvantages  that  will  accrue  both  to  parent 
and  child  and  neighbors  and  friends  in  the  interim. 


5*8 


The  New  Creation. 


It  IS  all-important,  then,  to  notice  that  the  training  of 
a  child  does  not  consist  solely  in  teaching  it  respect- 
ing its  outward  deportment  in  politeness,  cleanliness, 
obedience,  etc.,  but  further,  and  indeed  chiefly,  in  the 
establishment  of  right  principles  in  the  heart — proper 
recognition  there  of  the  mind  of  the  Lord  as  being  the 
only  standard  of  living,  both  for  old  and  young.  The 
Golden  Rule,  the  Law  of  Love,  of  generosity,  meekness, 
patience,  gentleness,  forbearance,  should  be  inculcated 
as  respects  the  child's  relationship  to  other  members  of 
the  family,  to  playmates,  etc.  The  child  that  is  taught 
to  be  selfish,  or  one  whose  natural  selfishness  is  not 
brought  kindly  to  his  attention  (though  not  in  the 
presence  of  others)  and  lovingly  reproved  and  corrected, 
is  missing  a  most  important  lesson  at  the  most  op- 
portune moment. 

The  parent  who  neglects  such  an  opportunity  for 
giving  instructions  and  corrections  of  the  mind  and 
judgment,  as  well  as  of  outward  conduct,  is  not  only 
missing  the  most  favorable  opportxmity  in  respect  to 
his  child,  but  is  allowing  weeds  to  grow  in  the  heart 
garden  where  only  the  graces  of  the  spirit  should  grow ; 
and  is  thus  laying  up  more  or  less  of  trouble  for  himself 
in  dealing  with  that  child  throughout  future  years. 
Many  of  the  heart-aches  and  tears  of  well-intentioned 
parents  over  the  waj-wardness,  wilfulness,  selfishness 
and  "wild  oats"  of  their  children  might  have  been 
spared  them  had  they  done  their  duty  by  those  children 
in  infancy.  Furthermore,  such  parents  lose  a  great 
blessing  in  their  own  experiences ;  for  it  is  undoubtedly 
true  that  the  parent  who  is  properly  training  his  child 
in  unselfishness,  love,  obedience,  reverence  to  God, 
helpfulness  to  his  fellow-creatures,  etc.,  etc.,  will  be 
getting  valuable  experiences  for  himself, — growing  in 
grace,  growing  in  knowledge  and  growing  in  love,  while 
endeavoring  to  teach  these  principles  to  his  child.  He 
will  learn,  too,  that  the  chUd  will  expect  to  find  him 
illustrating  in  his  daily  conduct  and  in  his  relationship 
to  God  and  to  the  members  of  his  family,  and  to  his 
fellow-men^  the  principles  he  seeks  to  inculcate  in 


Parental  Obligations. 


5*9 


others.    This  will  make  him  the  more  careful  of  his 

own  words,  his  own  conduct;  and  such  carefulness, 
such  circumspection  of  all  the  little  affairs  of  life,  public 
and  private,  will  assuredly  develop  in  such  a  parent  more 
and  more  of  the  graces  of  the  Lord's  Spirit,  thus  mak- 
ing him  more  and  more  acceptable  to  the  Lord,  and 
preparing  and  perfecting  him  for  the  Kingdom. 

The  atmosphere  of  the  home,  however  poor,  should 
be  one  of  purity.  Absolute  purity  in  thought,  word  and 
deed  we  know  to  be  impossible  in  otir  present  conditions, 
just  as  material  pxu-ity  is  absolutely  impossible  where  the 
air  is  fuU  of  soot  and  dust.  But  every  Christian  home 
should  be  as  nearly  absolutely  clean  as  possible — as  free 
from  the  outward  soil  and  filth  as  circvunstances  will 
permit,  and  as  free  from  moral  obliquity  and  defilement 
as  the  imperfect  earthen  vessels  can  be  made.  Every 
child  shovild  be  able  to  look  back  upon  its  home,  how- 
ever humble,  however  scantily  ftimished,  as  a  clean 
place,  a  house  of  God,  a  holy  place.  He  should  be  able 
to  look  back  and  in  memory  recall  the  voice  of  prayer 
at  the  family  altar,  the  kind  words  of  father  or  mother 
on  various  occasions,  and  the  general  spirit  of  peace  and 
restfulness  through  contentment  and  submission  to  the 
divine  providence.  He  shotild  be  able  to  sense  the 
sweet  odor  of  love  pervading  the  home  and  associated 
with  every  member  of  it,  manifesting  itself  in  meekness, 
gentleness,  kindness,  helpfulness. 

A  child  bred  to  and  reared  in  such  an  atmosphere  of 
love  may  be  expected  to  desire  to  please  the  Lord  and  to 
obey  him  from  the  earliest  moments  of  his  consciousness ; 
and  from  the  time  he  reaches  ten  to  twelve  years  of  age 
he  shovild  be  encouraged  to  consider  the  propriety  of  a 
full  consecration  to  the  Lord — to  remember  that  his 
standing  before  the  Lord  during  the  period  of  immaturity 
of  judgment  is  through  the  parent,  but  that  in  propor- 
tion as  matiurity  of  mind  is  reached  the  Lord  expects  a 
personal  consecration.  Shotild  such  a  child  thtis  trained, 
neglect  or  refuse  to  make  consecration  to  the  Lord,  we 
may  be  sure  that  the  home  influences  wotild  still  con- 
tinue, although  when  years  of  maturity  had  been 


530 


The  New  Creation. 


reached  and  no  covenant  with  the  Lord  had  been  made, 
such  an  one  may  properly  hesitate  to  approach  the 
throne  of  grace — hesitate  to  claim  of  the  Lord  the 
blessing  he  has  promised  to  those  who  are  his,  because 
he  has  refused  to  become  his.  Nevertheless,  to  such 
there  will  still  cling  a  precious  memory  of  the  seasons  of 
approach  to  the  throne  of  grace  and  of  divine  watch-care 
over  the  home  of  infancy  and  over  themselves,  and  there 
will  continually  be  a  longing  for  the  divine  protection  and 
for  the  privilege  of  approaching  the  Creator  with  the 
cry,  "Abba,  Father,"  and  the  realization  of  relation- 
ship to  him.  Should  such  an  one  become  a  parent,  he 
will  instinctively  feel  a  desire  to  train  his  children  as 
he  was  trained,  and  all  these  influences  will  gradually 
draw  more  and  more  upon  his  heart,  and  the  strong 
probabilities  are  that  at  least  by  that  time  he  will 
consecrate.  In  any  event,  the  influences  of  a  godly 
home  will  have  been  with  him,  a  holy  protection  from 
many  of  the  excesses  under  which  otherwisp  he  might 
have  fallen. 

Contrast  such  a  home,  with  its  sweet  odor  of  love, 
kindness,  patience,  gentleness,  with  the  home  in  which 
the  Lord's  Spirit  is  not  manifested, — the  home  in  which 
selfishness  is  the  law,  in  which  the  child  notes  the  quarrels 
between  the  parents,  and  how  each  seeks  his  own  at  the 
expense  of  the  other,  in  which  the  child  hears  little  but 
chiding,  complaining,  fault-finding,  angry  words,  harsh 
sounds,  etc.  These  become  contagious  amongst  the 
children,  and  they  in  turn  quarrel  over  their  little 
affairs,  speak  angrily  to  each  other,  and  keep  the  house- 
hold in  perpetual  turmoil.  The  continued  practice  of 
selfishness  in  the  home  develops  this  organ  in  the  mind 
and  in  the  conduct  of  the  child. 

If  in  an  angry  voice  the  parent  calls  it  "a  little  rascal," 
and  the  feelings  of  the  child,  at  first  hurt  by  such  re- 
flections against  its  character,  become  toughened,  it 
gradually  learns  to  glory  in  being  a  little  rascal.  When 
first  it  hears  the  angry  and  impatient  mother  exclaim, 
"I'll  thrash  you  within  an  inch  of  your  life!"  or  "I'll 
break  your  back!"  no  doubt  there  is  a  measure  of  terror 


Parental  Obligations. 


531 


conveyed  by  the  words  to  the  heart  of  the  child,  but  it 
is  not  long  in  learning  that  these  are  idle  threats,  from 
which  it  has  comparatively  little  to  fear;  and  gradually 
as  it  leams  that  the  civil  laws  of  the  land  would  not 
permit  the  parent  to  do  it  serious  violence,  the  childish 
mind  concludes  that  the  parent  had  the  will  to  do  it 
evil,  but  simply  lacked  the  liberty.  From  such  a  little 
mind  much  of  the  original  instinct  of  love  is  driven  out. 
It  finds  its  parent  equally  tmtruthful  in  respect  to  prom- 
ises— that  the  promises  are  frequently  given  without 
the  slightest  intention  of  their  fulfilment.  Thus  the 
child  is  taught  to  lie,  to  threaten,  to  promise,  to  deceive 
others  in  respect  to  its  real  intentions.  Is  there  any 
wonder  that  such  a  child  grows  up  a  hard  character? 
The  wonder,  rather,  is  that  between  the  bad  training, 
the  indifferent  training  and  no  training  at  all  the 
civilized  world  is  not  a  great  deal  worse  than  it  is, 

CHILDREN  BORN  IN  JUSTIFICATION. 

In  all  these  matters  the  New  Creature  has  a  decided 
advantage  over  all  others  in  respect  to  his  children. 
They  shoiild,  to  begin  with,  be  better  bom,  better 
endowed  at  birth.  And  this  prenatal  endowment 
should  be  fostered  from  the  very  earliest  moments  of 
infancy.  The  babe  of  a  few  days  is  pretty  sure  to 
be  nervous  and  irritable  and  distressed  if  the  mother  is 
so;  an  influence  goes  to  the  child,  not  only  through  the 
mother's  milk,  but  telepathically,  electrically,  from  her 
person  to  the  child.  What  a  general  advantage,  then, 
the  New  Creature  has  in  the  indwelling  of  the  Spirit  of 
the  Lord,  with  its  peace,  love  and  joy;  and  how  favored 
is  the  infant  tmder  such  care!  Humanly  speaking, 
how  great  are  its  possibilities  as  compared  with  the 
possibilities  of  others  in  respect  to  noble  manhood  and 
womanhood;  and,  speaking  from  the  standpoint  of  the 
Lord's  Word,  how  great  is  its  advantage  when  we 
remember  that  the  children  of  the  Lord's  consecrated 
people,  like  themselves,  are  under  the  supervision  of 
divine  providence  m  respect  to  all  of  their  affairs ;  that 
the  children  of  believers,  too,  come  tmder  the  terms  of 


531 


The  New  Creation. 


the  promise  that  "all  things  shall  work  together  for 
good"  to  them! 

It  is  not  difficult  to  see  that  the  children  of  New 
Creatures  wotild  have  a  justified  standing  before  God, 
in  virtue  of  the  relationship  of  their  parents  to  him  and 
to  them.  As  the  disobedience  and  alienation  of  Adam 
and  Eve  from  the  heavenly  Father  brought  alienation 
to  all  their  offspring,  so,  too,  the  reconciliation  of  the 
Lord's  people,  through  the  merits  of  the  great  atone- 
ment, not  only  brings  them  back  to  harmony  with  God, 
but  their  children  as  well  are  coiinted  justified  through 
their  parents,  and  on  account  of  their  parents,  up  to 
such  a  time  as  the  child  shall  have  an  intelligence  and 
will  of  his  own.  The  question  is  more  complex,  how- 
ever, when  one  parent  is  the  Lord's  and  the  other  is  a 
stranger  and  alien  from  him ;  but  the  Apostle  assures  us 
that  in  such  a  case  God  coxants  the  child  as  his,  through 
whichever  one  of  its  parents  is  the  Lord's  disciple.  The 
influence  of  the  believing  parent,  the  consecrated 
parent,  is  counted  as  offsetting  and  overruling  the 
influence  of  the  unconsecrated  parent,  so  far  as  the 
child  is  concerned.    On  this  subject  the  Apostle  says, — 

"else  were  your  children  unholy 
[sinful,  condemned]." 

"The  tmbelieving  husband  is  sanctified  by  the  [be- 
lieving] wife,  and  the  unbelieving  wife  is  sanctified  by 
the  [believing]  hiosband  [in  respect  to  the  subject  xmder 
consideration,  viz.,  the  offspring  of  their  wedlock]; 
else  were  yotir  children  unholy  [sinners  under  con- 
demnation, unj\istified,  unrelated  to  God,  aliens  from 
his  care  and  blessing] ;  but  now  [in  view  of  this  provision 
of  divine  grace]  are  they  holy  [that  is,  in  a  justified  or 
acceptable  state  with  God,  through  which  he  may 
treat  them,  not  as  enemies]." — i  Cor.  7:  14. 

The  question  of  the  proper  training  of  children  may 
be  a  difficult  one,  but  not  too  difficult  for  the  Lord  to 
manage;  and,  hence,  the  parent  who  has  become  a 
Christian  may  expect  the  Lord's  grace  proportionately 
to  abound  in  respect  to  his  affairs,  and  should  seek  tfae 


Parental  Obligations, 


533 


more  earnestly  for  the  wisdom  and  help  that  come  from 
above,  that  he  may  be  rightly  able  to  discharge  his 
duties  vmder  the  most  trying  circtimstances.  The 
Lord's  grace  is  sufficient  for  us  in  every  condition.  The 
fact  of  the  one  being  a  New  Creature,  and  the  other  an 
unbeliever,  or  tmconsecrated,  does  not  alter  the  divine 
arrangement  in  respect  to  the  headship  of  the  family. 
This  still  devolves  upon  the  husband,  and  if  a  New 
Creature  he  mtist  direct  in  respect  to  the  affairs  of  his 
family  as  best  he  is  able  tmder  the  circtunstances,  and 
guided  by  the  promised  wisdom  from  on  high.  If  the 
wife  be  the  New  Creature,  her  sotmdness  of  mind,  devo- 
tion to  principles  of  righteousness,  her  gentleness,  meek- 
ness, thoughtfulness,  carefulness,  should  make  her  such 
a  jewel  in  the  family,  should  cause  her  light  so  to  shine 
before  her  husband,  that  he  might  take  pleasure  in 
giving  her  practically  the  full  control  of  the  children, 
for  which  he  wotild  discern  her  to  be  specially  adapted. 
Any  rule  or  authority  she  should  exercise,  however, 
would  be  delegated  by  her  husband,  who,  whether  saint 
or  sinner,  is  the  responsible  head  of  his  family. 

Likewise  the  husband,  letting  his  light  shine,  should 
expect  that  ere  long  his  wife,  as  well  as  his  children, 
wotild  discern  his  difference  from  irreligious  men,  his 
spirit  of  love,  his  gentleness  and  helpftilness,  and  spirit 
of  a  sound  mind.  Nevertheless,  if  these  restdts,  which 
ought  to  be  expected,  do  not  come — if  the  greater  the 
faithfulness  the  worse  the  treatment  from  the  unbeliev- 
ing partner — even  to  the  extent  that  a  separation  might 
be  necessary,  let  us  remember  that  the  Lord's  coimsel 
forewarned  us  that  such  might  be  ovir  experience; 
saying,  "Think  it  not  strange  concerning  the  fiery  trial 
which  shall  try  you;"  and  again,  "A  man's  foes  shall  be 
they  of  his  own  household."  And  again,  "I  have  not 
come  to  send  peace  on  the  earth  but  a  sword."  My 
message,  although  it  is  a  message  of  peace  and  blessing 
in  the  present  time,  frequently  results  in  strife,  because 
the  children  of  darkness  hate  the  light,  and  because 
many  of  them,  under  the  deception  of  the  Adversary 
.and  the  weaknesses  of  their  own  fallen  nature,  will  wage 


534 


The  New  Creation. 


a  continual  warfare  against  it.  Think  it  not  strange, 
consider  it  a  part  of  your  trial,  endure  it  as  a  part  of  the 
divine  will,  until  the  Lord  shall  open  up  a  door  of  escape. 
Some  who  have  become  the  Lord's  consecrated  people, 
members  of  the  New  Creation,  appeal  for  advice,  saying: 
"In  my  early  Christian  experience  in  the  nominal  Church 
I  was  mistaught.  I  was  led  to  understand  that  when  I 
got  religion,  got  saved,  I  needed  nothing  more,  but 
simply  to  go  regularly  to  Chtirch  and  pay  my  dues. 
I  got  little  or  no  instruction  respecting  the  necessity  for 
rooting  out  sin  and  selfishness  from  my  own  heart,  and 
receiving  in  its  stead  more  and  more  of  the  Spirit  of  the 
Lord,  with  its  wealth  of  love  and  all  the  inner  graces 
associated  therewith.  I  gave  any  extra  time  and  energy 
to  helping  my  husband  in  his  business,  and  to  striving 
to  get  up  in  the  world,  and  was  left  in  ignorance  of  the 
meaning  of  my  begetting  of  the  Spirit,  and  that  I  should 
be  cultivating  a  newness  of  mind  which  would  be  striv- 
ing less  and  less  for  the  earthly  things  and  more  and 
more  for  the  heavenly  character  and  graces  and  power 
and  growth.  During  this  time  my  children  were  bom. 
I  presume  they  inherited  these  traits  of  mine  which  I  was 
cultivating  at  the  time  I  was  carrying  them,  and  after 
their  birth  I  realized  that  they  were  sadly  neglected  as 
respects  what  I  now  see  to  be  the  proper  training  the 
child  should  receive,  the  proper  duty  of  a  parent  who  is 
a  New  Creature  in  Christ  Jesus.  Now  my  children  are 
wild,  wayward,  selfish,  disobedient.  They  not  only 
lack  reverence  for  God,  but  also  lack  reverence  for  me, 
and  my  religious  views.  What  can  I  do  with  them?  I 
realize  the  Lord's  forgiveness,  through  Christ,  for  my 
ignorant  failure  of  duty  toward  them  in  the  past.  I 
realize,  too,  that  I  am  merely  reaping  what  I  sowed,  and 
that  my  present  experiences  are  only  a  just  retribution 
for  my  carelessness  of  duty  in  the  past.  Oh,  where  was 
my  Christian  sense  ?  How  devoid  I  was  of  the  spirit  of  a 
sound  mind,  and  where  were  my  religious  instructors  and 
guides,  who  not  only  mistaught  me  respecting  the  divine 
character  and  plan,  but  who  did  not  even  instruct  me 
respecting  the  simplest  of  natural  duties — my  parental 


Parental  Obligations . 


S35 


obligations?  Alas,  I  perceive  that  I  spent  my  money  in 
their  support  for  that  which  was  not  bread,  for  that  which 
satisfieth  not — temporally  or  spiritually!  But  now  ^'hat- 
is  my  duty  ?  What  course  should  I  pursue  ?  How  may 
I  rectify  so  far  as  possible  my  neglect  of  the  past?" 

Our  reply  to  such  inquiries  is  that  in  this  as  in  other 
matters  the  Lord's  people  should  not  sorrow  as  those 
who  have  no  hope.  The  Lord,  undoubtedly,  will  be 
pleased  to  find  us  regretful  for  having  failed  of  duty  in 
the  past,  and  he  no  doubt  will  be  pleased  to  have  us  ask 
his  forgiveness  for  such  shortcomings,  and  to  have  us 
promise  greater  faithfulness  henceforth  in  seeking  for 
and  pursuing  ova  obligations  toward  those  dependent 
upon  xis.  He  would  sxirely  be  pleased  to  have  us  take 
present  experiences  with  tmruly  children  with  patience, 
with  forbearance,  as  a  part  of  that  chastisement  for 
sins  of  omission  or  of  commission  in  respect  to  their 
training;  and  thus  received,  these  trials  may  serve  for 
our  polishing  and  preparation  for  the  Kingdom. 

As  for  the  duty  of  such  a  parent  toward  such  children, 
it  would  unquestionably  be  to  begin  by  teaching  them 
the  lessons  they  should  have  been  taught  in  infancy, 
concerning  responsibilitj'  toward  the  Lord,  the  principles 
of  right,  of  justice,  of  love  toward  each  other  and  toward 
all  And  this  instruction  should  be  given  with  great 
love  and  forbearance  and  patience,  which  wovild  be  a 
notable  lesson  to  the  child  of  the  power  of  grace  in  the 
parent's  heart.  According  to  the  age  of  the  child  and 
other  related  circumstances — the  extent  to  which  wrong 
principles  had  become  rooted,  etc. — results  shotdd  be 
waited  for  with  patience;  and  such  restrictions  as 
seemed  absolutely  necessary  shovild  be  applied  with  gen- 
tleness and  consideration  and  explanations.  Parental 
authority  should  be  established  kindly,  not  rudely. 
Children  who  have  been  in  the  habit  of  ruling  the  house- 
hold should  not  be  expected  to  become  good  and  obedient 
children  instantaneously.  Wisdom  from  on  high  should 
be  sought  in  respect  to  the  details  of  the  home  arrange- 
ments and  government,  for  no  outsider  is  competent  to 
understand  thoroughly  all  the  affairs  of  the  family  of 


536 


The  New  Creation. 


another,  nor  to  give  specific  directions  respecting  Its 
proper  government. 

Two  principles  should  guide:  First  of  all,  love  for  the 
Lord  and  for  the  children,  and  this  love  should  be  glided 
and  directed  by  the  Word  of  God;  and  secondly,  the 
Word  of  God,  as  the  source  of  authority  and  instruction, 
should  be  continually  appealed  to.  Ftirthermore,  all 
parents  should  learn  to  treat  children  with  consideration. 
Whether  they  be  children  properly  trained  or  otherwise , 
they  should  realize  that  the  parent  respects  their  con- 
sciences and  their  judgments,  and  endeavors  to  deal  with 
them  in  harmony  with  these  elements  of"  character. 
Especially  as  the  child  reaches  a  condition  of  manhood 
or  womanhood  should  his  or  her  reason  be  appealed  to, 
and  in  the  same  proportion  force  and  corporal  chas'« 
tisement  should  be  abandoned. 

The  principle  of  justice,  to  which  we  have  already 
referred,  is  to  be  foimd  to  some  extent  in  almost  every 
human  being,  and  especially  if  the  sense  of  justice  is 
found  to  coiiperate  with  selfishness.  Thus,  when  the 
age  of  manhood  or  womanhood  is  reached  the  child 
instinctively  feels  that  he  has  passed  a  line,  and  should  no 
longer  be  treated  as  a  child,  but  as  a  companion ;  should 
no  longer  be  commanded  in  anything,  but  requested; 
should  no  longer  be  required  to  give  a  strict  account 
in  detail  of  all  moneys  earned,  but  should  be  permitted 
a  larger  discretion  and  personality  than  previously. 
Wise,  just,  loving  parents  should  not  attempt  a  violation 
of  these  rights  of  maturity;  but  rather  seek  from  that 
period  onward  to  deal  with  the  child  as  with  a  younger 
brother  or  sister — as  adviser  and  best  friend.  Good 
parents  are  sometimes  unwise  and  unjust  in  this  respect, 
and  take  advantage  of  the  authority  which  the  child  has 
recognized  up  to  this  time.  They  ignore  its  nev/  estate 
of  manhood  or  womanhood,  and  attempt  to  perpetuate 
the  imperativeness  of  parental  authority  as  before ;  and 
these  sometimes  meet  with  a  measure  of  success,  but 
never,  we  believe,  to  their  own  real  advantage,  nor  to 
the  real  advantage  of  their  children.  They  know,  as 
well  as  does  their  child,  that  they  are  taking  advantage 


Parental  Obligations. 


537 


of  the  docility  of  the  child,  and  that  if  the  child  would 
set  up  a  rebellion,  matters  would  speedily  be  adjusted 
differently.  They  should  consider  that  their  course 
is  prejudicial  to  the  child's  real  affection  for  them. 
He  sees  this  evidence  of  selfishness  and  injustice  in  the 
conduct  of  parents  of  whose  sentiments  he  had  previous- 
ly thought  differently.  Filial  love  is  thus  sapped  at  its 
very  roots,  and  the  parents  are  apt  to  learn  the  mistake 
of  such  a  course  before  they  die,  even  if  it  succeed  tem- 
porarily. We  do  not  mean  to  imply  that  the  obli- 
gations of  the  child  toward  the  parent  cease  when  the 
years  of  maturity  are'  reached.  Quite  the  contrary. 
We  hold,  in  harmony  with  the  civil  law  of  the  world, 
that  a  child  is  obligated  to  the  maintenance  of  the  parent 
so  long  as  the  parent  shall  live,  and  the  child  shall  have 
the  strength  to  provide  the  necessaries.  Our  argument 
is  that  while,  prior  to  maturity,  the  parent  had  full  con- 
trol, after  maturity  the  child  has  a  personality  and 
individuality  which  should  be  recognized  and  appealed 
to.  It  is  the  duty  of  the  child  to  make  provision  for  the 
parent,  but  properly  appealed  to,  the  provision  should 
be  the  more  promptly  and  lovingly  made.  The  obli- 
gation of  the  child  to  aged  parents  for  their  support 
corresponds  exactly  with  the  responsibility  of  the  parent 
for  the  care  and  reasonable  support  of  the  child  in  infancy 
and  immaturity.  The  parent  who  has  done  justly  and 
lovingly  by  his  child  will  stirely  rarely  be  left  to  want 
while  that  child  shall  have  strength  to  provide. 

While  considering  the  duties  of  parents  toward  the 
children,  various  questions  arise  respecting  the  proper 
amotmt  of  education,  the  reasonable  restraints  as  re- 
spects the  kind  of  reading  and  information  with  which 
the  mind  is  stored.  We  are  of  those  who  appreciate 
highly  the  value  of  an  education;  and  yet  we  believe 
that  great  wisdom  should  be  exercised  in  respect  to  what 
constitutes  an  education.  Education  is  like  polish. 
Almost  any  stone  may  be  made  to  look  beautiful 
by  careful  polishing,  but  careful  polishing  is  not  alike 
valuable  or  helpful  to  all  stones.  In  the  case  of  a 
diamond  or  a  ruby  or  other  precious  stone,  polishing  is 


538 


Tlie  Xew  Creation. 


absolutely  necessary  to  the  development  of  the  latent 
qualities  of  the  stone ;  without  the  facets,  the  glories  and 
brilliancies  of  the  stone  could  not  be  appreciated  nor 
shed  their  luster.  But  the  same  polishing  bestowed 
upon  a  cobblestone  from  the  street  would  be  a  waste  of 
energy ;  worse  than  that,  it  would  make  the  cobblestone 
too  valuable,  too  nice,  for  use  as  a  cobblestone.  More- 
over, it  would  be  less  fit  for  its  duties  as  a  cobblestone 
after  being  faced  than  if  it  had  been  let  alone,  or  merely 
chipped  in  a  general  way,  to  make  it  fit  its  place. 

And  so  we  perceive  it  is  in  respect  to  education,  the 
polishing  of  the  mind  with  a  "classical  course"  in  college. 
Some  would  be  benefited  by  such  a  course,  while  others 
would  be  injured.  Who  has  not  seen  men  so  educated 
that  they  could  not  occupy  the  place  in  life  for  which 
their  natural  talents  fitted  them?  They  were  over- 
educated,  and,  like  the  man  in  the  parable,  they  could 
yet  dig,  and  to  beg  they  were  ashamed,  and  for  anything 
else  unfit.  If  in  the  Lord's  providence  the  parents 
found  that  they  had  a  child  of  very  brilliant  mind,  and 
if  that  providence  guided  their  affairs  so  that  financial 
and  other  considerations  opened  the  way  for  a  collegiate 
coiirse  to  such  a  child,  they  might  well  consider  whether 
or  not  these  indications  were  the  Lord's  direction  in 
respect  to  their  duty  to  the  child,  and  should  follow  their 
convictions.  Nevertheless,  in  sending  him  to  college 
at  the  present  time  they  should  feel  a  great  trepidation, 
a  great  fear,  lest  this  outward  polish  in  the  wisdom  of 
this  world  should  efface  all  the  polish  of  faith  and 
character  and  heart  which  they  as  the  parents  and 
proper  instructors  of  the  child  had  been  bestowing 
upon  it  from  infancy  and  before. 

The  Lord's  people  of  the  New  Creation  should  learn 
to  appreciate  the  education  of  heart  and  character  and 
faith  in  God  as  a  superior  education  in  every  respect  to 
anything  that  could  be  attained  in  the  schools  of  this 
world — that  the  "wisdom  from  above,  first  pure,  then 
peaceable,  easy  of  entreatment,  full  of  mercy  and  good 
works,"  is  more  to  be  desired  than  all  the  wisdom  of 
ear+v,     They  should  consider  well  whether  their  child 


Parental  Obligaiions. 


539 


was  so  thoroughly  rooted  and  grounded  in  character, 
in  principle,  in  loyalty  to  the  Lord  and  his  Word,  that 
the  infidel  tendencies  of  the  schools  of  our  day,  and  their 
rationalistic  teachings  called  Higher  Criticism,  Evolution, 
etc.,  could  never  displace  the  well-grounded  faith  in  the 
Lord  and  in  his  Word.  Indeed,  the  danger  is  so  great 
that  we  would  rather  be  inclined  to  be  content  with  such 
education  as  could  be  obtained  in  the  public  schools  and 
high  schools  or  preparatory  schools. 

We  write  with  full  consciousness  that  to  the  worldly 
minded  this  advice  is  foolishness  or  worse.  Neverthe- 
less, we  have  learned  to  view  matters  from  what  we  be- 
lieve to  be  the  divine  standpoint,  and  recommend  that 
all  of  the  Lord's  consecrated  people  shall  endeavor  in 
this  and  in  all  matters  to  seek  this  standpoint — the 
Lord's  view  of  this  matter.  We  might  add,  further, 
that  in  the  strenuous  times  in  which  we  are  living,  with 
the  rush  and  bustle  and  nervousness  of  our  day,  the 
person  who  spends  his  life  until  twenty-one  years  of  age 
in  school,  being  polished  for  the  activities  of  life,  has 
missed  another  kind  of  schooling  that  is  attained  by  the 
boy  who,  finishing  his  high-school  course  at,  say  fourteen 
or  fifteen  years  of  age ,  has  a  further  course  of  training  in 
business  of  some  kind,  "climbing  the  ladder."  By  the 
time  he  has  had  six  years  schooling  in  practical  business, 
the  probabilities  are  that  he  will  be  much  better  able 
to  cope  with  present  conditions  than  the  youth  who  has 
spent  the  same  number  of  years  under  college  training. 

As  for  play:  One  of  the  chief  advantages  from  play 
is  the  pleasurable  exercise  connected  with  it,  for  it  is 
undoubtedly  a  fact  that  exercise  taken  with  pleasure  is 
much  more  profitable  than  exactly  the  same  exercise 
would  be  if  taken  as  a  drudgery.  By  some  unknown 
chemistry  of  our  systems  the  mind  and  its  moods  have 
to  do  with  all  the  functions  of  life.  Our  happy  moods 
cooperate  best  with  all  the  forces  and  functions  of  nature 
for  the  upbuilding  of  our  systems  and  the  repairing  of  its 
wastes.  But  it  is  a  mistaken  idea  that  insists  that  that 
which  is  useful  is  a  drudgery  and  only  that  which  is 
useless  is  a  pleasvire,  a  play.    We  are  of  the  opinion  that 


540 


The  New  Creation. 


a  wrong  thought  connected  with  this  matter  has  led 
many  reasonable  people  to  cultivate  playfulness  and 
idleness  when,  on  the  contrary,  they  should  have  been 
resisting  the  natural  impulses  of  the  fallen  nature  in  these 
directions.  The  kindergarten  is  a  movement  of  com- 
paratively recent  times,  in  what  we  esteem  to  be  a  very 
right  direction — the  making  of  instruction  pleasurable 
to  the  child.  And  all  subsequent  pleasure,  favored 
by  the  wise  parent,  should  be  somewhat  along  the  same 
line — nothing  should  be  approved  that  is  merely  a  waste 
of  time  and  energy. 

Relaxation  and  recreation  should  be  secured  chiefly 
through  change  of  occupation,  rather  than  through  idle- 
ness or  useless  exercise.  The  little  girl  takes  pleasure 
in  dressing  her  doll  and  caring  for  it,  and  "playing  house. " 
The  little  boy  "plays  shop,"  and  with  sand,  etc.,  as 
substitutes,  he  makes  imaginary  dealings  in  tea  and 
coffee  and  sugar  and  potatoes;  or  he  "plays  horse," 
teamster,  or  imagines  himself  a  preacher  or  a  missionary 
or  a  school-teacher  or  a  doctor.  All  such  plays  are  in 
the  right  direction,  and  should  be  encoirraged  in  the 
little  ones.  As  they  grow  older  they  should  be  drawn 
from  these  to  consider  it  as  a  part  of  their  recreation  to 
help  keep  the  home  in  order  or  to  assist  in  the  real  store 
or  shop  with  their  parents  or  guardians  or  others.  If 
they  be  taught  to  take  pleasure  in  usefulness,  helpful- 
ness to  others,  financially  or  otherwise ;  if  they  be  taught 
that  idleness  is  a  sin  and  a  shame,  a  discredit  to  any  per- 
son and  a  waste  of  valuable  opportunities,  they  will  be 
in  a  proper  attitude  to  face  the  duties  of  life  with  pleasure, 
and  not  to  envy  those  who  waste  both  time  and  money 
in  looking  at  a  ball-game,  or  in  participating  in  some- 
thing equally  foolish  and  profitless. 

Economy  of  time  as  well  as  of  means  should  be  incul- 
cated from  infancy — not  with  a  view  to  cultivating 
selfishness,  but  an  economy  in  accord  with  the  divine 
will  that  nothing  be  wasted.  The  Master,  after  feed- 
ing the  multitude,  commanded  that  the  fragments  be 
gathered  and  not  wasted,  thus  indicating  his  mind  in 
respect  to  all  affairs,  that  there  be  no  wastefulness;  that 


Parental  Obligations. 


541 


we  recc^ize  a  responsibility  toward  him  for  every 
moment,  every  dollar,  every  day; not  a  responsibility 
which  would  keep  us  in  fear,  but  a  responsibility  which 
delights  to  note  the  divine  will,  to  be  as  fully  in 
accord  with  it  as  possible,  and  which  realizes  that  such 
a  course  is  pleasing  to  the  Lord,  and,  therefore,  may  be 
thoroughly  enjoj'-ed. 

THE  PROPER  EXERCISE  OP  THE  CHILD-MIND. 

As  the  child  grows  and  realizes  how  much  there  is 
in  the  world  to  leam,  he  should  be  encouraged  to  read, 
but  from  the  first  he  should  be  taught  to  discriminate 
wisely  between  the  "chips"  of  fiction  and  the  "apples" 
of  knowledge.  He  should  be  shown  that  every  chip 
stored  away  in  his  mind  is  worse  than  valueless,  an 
injury  or  encumbrance,  besides  having  cost  valuable 
time,  which  might  have  been  used  to  advantage  in  stor- 
ing up  knowledge,  shortly  so  necessary  in  the  proper 
discharge  of  the  duties  of  life.  He  should  be  encouraged 
to  read  such  books  as  would  give  information,  and  not 
novels.  He  should  know  considerable  respecting  the 
history  of  his  native  land,  and  have  a  reasonable 
knowledge  of  the  remainder  of  the  world.  He  can 
secure  these  through  histories:  we  do  not  mean  merely 
the  histories  which  give  the  order  of  kingdoms  and  battles 
and  generals,  but  more  particularly  such  works  as  show 
the  social,  moral  and  intellectual  development  of  the 
ages  past,  and  of  the  world  as  it  is  today.  In  a  pleasant 
and  kindly  manner  the  child  should  be  shown  the  im- 
portance of  such  information  as  a  feattire  of  education 
for  his  future; — his  reason  and  judgment  should  be 
appealed  to,  and  thus  his  will  enlisted  in  favor  of  such 
educative  reading,  and  in  opposition  to  all  weedy,  trashy, 
dreamy  literatiire,  that  will  do  him  harm  and  leave  him 
unprepared  for  the  duties  of  life, 

THE  SCOURGE  OF  EVIL  SUGGESTIONS. 

The  following  appeared  in  a  criticism  of  a  novel 
recently,  in  the  coltmins  of  the  Church  Standard.  It 
illustrates  the  worst  side  of  the  lesson  we  would  inculcate : 

"One  of  the  most  awful  thoughts  connected  with  this 


542 


The  New  Creation. 


subject  is  the  permanence  of  foul  impressions  in  the 
human  memory.  Years  ago — no  matter  how  many,  and 
whether  in  this  country  or  another  need  not  be  told — 
a  gentlewoman  lay  upon  her  deathbed.  She  was  still 
young  and  had  lived  a  more  than  usually  sheltered  life. 
In  every  act  and  word  she  had  been  pvirity  incarnate. 
It  was  not  believed  that  she  had  ever  had  an  opportunity 
to  hear  one  foul  syllable  in  all  her  life.  Yet,  in  her 
delirium,  she  poured  out  in  the  hearing  of  friends  and 
attendants  a  torrent  of  obscene  imprecations  at  which 
they  stood  aghast.  Where  she  could  ever  have  heard 
such  words  they  could  not  imagine,  and  they  never 
learned.  But  were  they  therefore  to  infer  that  she  had 
secretly  loved  and  gloated  over  them?  Not  so.  The 
true  inference  is  this,  that,  having  heard  them  in  some 
evil  hour,  she  had  utterly  detested  them,  and  that,  in 
her  very  effort  to  forget  them,  she  had  so  fixed  them  in 
her  memory  that  they  abode  with  her  until  the  hour  of 
death.  That  is  not  only  the  charitable  view,  it  is  the 
just  view,  and  it  is  the  reasonable  view.  But  it  would 
not  always  hold.  When  the  mind  and  the  imagination 
have  been  opened  and  kept  open  for  many  hours  or  days 
to  the  reception  of  unclean  thoughts,  and  the  contem- 
plation of  obscene  pictures,  who  shall  tell  the  depraving 
effect  of  such  mental  association  ?  Of  all  the  evil  things 
in  this  world  of  many  evils,  we  know  none  so  awfully 
appalling  in  its  subtlety  and  permanence  of  corrupting 
influence  as  a  bad  book  written  by  a  man  of  genius." 

The  religious  element  of  the  child's  mind  requires 
special  training,  and  in  this  the  Christian  parent  should 
be  his  tutor.  In  the  present  confused  condition  of  the 
world  on  religious  subjects,  and  their  more  advanced 
attitude  as  respects  common-school  and  public  in- 
struction, any  attempt  to  teach  any  kind  of  religion  is 
sure  to  be  in  opposition  to  the  prejudices  or  conscien- 
tious convictions  of  some  of  those  interested.  Hence, 
justice  demands  that  public  schools  be  freed  from  all 
religious  coloring,  instruction,  forms  and  ceremonies. 
Notwithstanding  our  reverence  for  the  Bible  as  the 
Word  of  God,  we  believe  that  the  fact  that  the  Jews  ai*- 


Parental  Obligations. 


543 


opposed  to  the  teachings  of  the  New  Testament,  that 
many  vinder  the  influence  of  Higher  Criticism  are  op- 
posed to  much  of  the  Old  Testament  as  well  as  the  New, 
that  some  infidels,  skeptics,  Buddhists,  Theosophists, 
etc.,  are  opposed  to  the  Bible  entirely,  while  others  dis- 
agree with  the  common  translation, — in  view  also  of 
the  fact  that  all  of  these  classes  are  taxed  for  the  sup- 
port of  the  schools  and  required  to  take  advantage  of 
them — it  would  be  both  just  and  wise  to  omit  religious 
exercises  in  the  schools,  and  ignore  the  Bible  as  a  re- 
ligious book,  intruding  it,  if  at  all,  merely  as  an  ancient 
history,  rather  than  give  offense  to  so  many  who  do  not 
agree  with  us. 

In  view  of  our  recognized  reverence  for  the  Bible  as 
the  inspired  Word  of  God,  this  suggestion  may  possibly 
seem  strange  to  some ;  but  we  believe  it  to  be  the  proper 
coiu-se,  in  harmony  with  the  Golden  Rule.  True,  we 
may  be  in  so  small  a  minority  that  otir  influence,  if  we 
chose  to  exert  it,  would  be  powerless,  nor  should  New 
Creatures  consider  it  their  duty  to  become  advocates  of 
this,  any  more  than  of  other  moral  reforms.  All  New 
Creatures  have  a  higher,  a  grander  mission  in  connection 
with  the  development  of  the  New  Creation,  and  can, 
therefore,  well  afford  to  leave  all  such  moral  reforms  in 
the  hands  of  the  world  for  the  present,  until  the  King- 
dom comes.  Nevertheless,  it  is  eminently  proper  that 
we  should  have  the  spirit  of  a  soimd  mind  and  fullest 
accord  with  justice,  even  though  no  suitable  opporttmity 
for  expressing  our  sentiments  on  this  subject  shall 
ever  occTir. 

In  any  event,  surely  six  hours  a  day  for  five  days  in  the 
week,  and  for  less  than  six  years  in  a  hfetime,  is  qiiite  little 
enough  to  be  devoted  to  the  numerous  lessons  in  secular 
matters  which  are  crowded  upon  the  children  of  our  day. 
This  appropriation  of  time  for  secular  study  leaves  to  the 
parents,  and  their  chosen  spiritual  guides,  quite  an 
abundance  of  time  for  imparting  whatever  kind  of 
religious  instruction  may  seem  best  to  them.  Out  of 
1 68  hours  of  each  week  secular  studies  surely  deserve  all 
of  the  thirty  hours  per  week  appropriated  to  them — ' 


544 


The  New  Creation. 


especially  in  view  of  the  fact  that  the  strenuous  times 
in  which  we  live  frequently  hinder  the  child  from  getting 
more  than  three  years  of  such  training. 

THE  INFLUENCE  OF  SUNDAY  SCHOOLS. 

The  Simday  School  has  become  a  great  institution 
throughout  Christendom.  If  it  be  considered  in  the 
light  of  a  children's  social  club,  which  draws  them  to- 
gether once  a  week  and  directs  their  minds  out  of  the 
ordinary  work-day  channels  and  in  a  general  social  and 
religious  direction,  it  might  be  esteemed  that  the  Sunday 
School  has  accomplished  considerable  in  the  world — 
especially  for  the  lower  classes  of  society.  As  for  the 
effect  of  Simday  Schools  upon  the  children  of  believers, 
we  regard  it  as  injurious.  We  are  aware,  however,  that 
such  a  sentiment  will  be  thought  extreme  until  our 
reasons  are  fully  appreciated.    They  are  these: 

(1)  The  Sunday  Schools  have  been  injurious  to 
Christian  parents,  in  that  they  have  led  them  to  con- 
sider themselves  relieved  of  the  parental  responsibility 
placed  upon  them  by  the  Lord.  The  Sunday-School 
teacher  is  often  thoroughly  incapable  for  such  a  re- 
sponsibility, often  a  novice  as  respects  children  and 
their  proper  training — seldom  one  who  professes  entire 
consecration  and  begetting  of  the  holy  Spirit.  Such  a 
teacher  is  given  the  place  of  the  parent  in  respect  to  the 
most  important  of  all  parental  duties.  The  loss  expe- 
rienced by  Christian  parents,  through  this  arrangement, 
is  almost  incalculable.  It  is  a  recognized  principle  in 
spiritual  things  that  he  that  watereth  others  is  himself 
watered.  And  so  the  parent  who  diligently  instructs 
and  guides  his  children  in  moral  and  spiritual  matters 
not  only  confers  a  blessing  upon  them,  but  receives  a 
great  blessing  in  connection  with  the  service  himself. 
This  blessing  Christian  parents  of  today  are  missing, 
because  of  havmg  unwittingly  departed  from  the  divine 
arrangement. 

(2)  The  Sunday-School  is  a  decided  disadvantage 
to  the  children  of  Christian  parents,  because  they  do  not 
get  from  the  S\mday>Scbool  teachers  the  kind  of  in- 


Parental  Ohtigations. 


545 


struction  which  the  Intelligent  and  conscientious  parent 
could  and  should  give. 

(3)  The  Simday-School  arrangement  is  reacting 
disadvantageously  upon  both  parent  and  child  from 
another  standpoint:  it  is  causing  the  children  to  lose 
respect  for  their  parents,  and  is  cultivating  thus  a  lack 
of  parental  dignity  on  the  one  hand,  and  of  filial  rev- 
erence on  the  other.  Undoubtedly  it  has  much  to  do 
with  the  present-day  condition  of  the  so-called  "Chris- 
tian world,"  in  the  matter  of  disobedience  to  parents, 
family  insubordination,  etc.  The  religious  organs  or 
the  hximan  mind  lie  on  the  top  of  the  head,  and  should 
be  the  dominating  ones  when  they  are  active  and  proper- 
ly developed.  Veneration  is  one  of  these,  and  it  needs 
directing.  If  the  child  sees  that  the  parent  venerates 
God  and  his  Word,  and  is  instructed  from  this  sotirce, 
he  has  before  him  an  object  lesson  which  should  be 
valuable  to  him  throughout  life,  going  down  in  tiim 
to  his  children;  but  if  he  sees  the  parent's  veneration 
ttomed  from  God  and  his  Word  and  directed  toward  a 
clerical  class,  so  as  to  receive  supposed  divine  messages 
through  them,  and  without  the  exercise  of  reason  or 
the  study  of  God's  Word,  the  influence  upon  the  child 
is  that  of  superstition  and  subordination  to  priestcraft — 
an  unhealthy  condition  as  respects  spiritual  develop- 
ment. 

If  in  addition  the  child  be  sent  to  a  Sunday-School 
teacher  to  receive  instruction  respecting  the  Bible,  the 
lesson  to  the  infant  mind  is  that  the  parent  is  incapable 
of  giving  this  instruction ;  and  that  as  the  parent  is  in- 
structed by  a  clergy  of  a  supposedly  superior  rank,  if 
not  of  a  different  nature,  so  the  child  is  to  consider  his 
Sunday-School  teacher  from  a  somewhat  similar  stand- 
point. The  entire  effect  is  to  rob  the  parent  of  the 
child's  esteem  and  reverence. 

On  the  contrary,  the  child  who  has  been  properly 
taught  from  the  Scriptural  standpoint,  that  God  has 
spoken  through  his  Word,  and  that  he  has  arranged 
that  some  of  his  children  shall  assist  others  in  the  ex- 
pounding and  understanding  of  the  Word,  and  that  the 

35  F 


546 


The  New  Creation. 


parent  is  one  of  these  instructed  ones,  and  a  fully 
authorized  priest  of  God  in  his  own  family,  to  teach — the 
appointed  teacher  of  hLs  own  family — that  child  un- 
consciously attaches  a  religious  reverence  to  the  parent 
as  God  intended.  And  thus  the  divine  arrangement 
would  give  that  parent  a  larger  measure  of  wholesome 
influence  over  his  child  while  life  shall  last.  Further- 
more, the  parent,  after  having  inculcated  the  Scripture 
lessons,  after  having  pointed  out  from  the  Word  of  God 
the  divine  standards  of  life,  of  character,  of  thought 
and  word  and  action,  and  the  Golden  Rule  of  life — such 
a  parent  would  find  himself  greatly  strengthened  in  his 
own  practice  of  the  teachings  of  the  Word.  He  would 
feel  bound  to  exemplify  his  own  teaching,  and  would 
realize  that  even  infant  minds  are  able  to  make  appli- 
cations of  these  religious  rules  to  the  affairs  of  daily 
life. 

Such  a  parent  would  find  himself  seeking  to  live 
nearer  and  nearer  to  the  standard  which  he  proclaims 
as  the  divine  one;  and  in  case  of  failure  in  any 
special  degree  would  get  a  blessing  from  making  a  con- 
fession of  his  failure  before  those  cognizant  of  it,  even 
if  they  were  his  own  children.  Thus  all — parents  and 
children — would  learn  more  and  more  to  appreciate 
the  divine  standard,  and  to  look  to  the  Lord  for  mercy 
and  forgiveness;  and  thus  even  occasional  shortcomings 
of  the  parent  might  become  to  the  child  permanent 
lessons  in  humility  and  contrition  and  submission  to 
divine  law. 

(4)  Evidently  many  make  as  great  a  mistake  in 
respect  to  the  proper  functions  of  the  Sunday  School 
as  in  respect  to  their  thought  that  the  Lord  and  the 
apostles  erred  in  not  establishing  the  Church  in  its 
present  sectarian  condition — in  imagining  that  in  divid- 
ing the  Church  of  Christ  they  have  accomplished  a  work 
of  wisdom;  that  greater  results  are  attained  through 
denominationalism  and  creed  divisions  than  would  have 
been  obtained  had  the  Lord's  plan  been  strictly  followed, 
viz.,  'One  Lord,  one  faith,  one  baptism,"  one  Church. 
-  The  Sunday  School  as  originally  started  was  proper 


Parental  Obligations, 


547 


enough.  It  began  as  a  "ragged  school"  in  Gloucester, 
England,  in  1781,  A.  D.  Robert  Raikes,  editor  of  the 
Gloucester  Journal,  a  Christian  man,  employed  fotir 
Christian  women  to  teach  the  children  of  from  ten  to 
fourteen  years  of  age  reading,  writing,  sewing,  etc., 
from  10  A.  M.  until  noon  every  Sunday;  and  on  Sunday 
afternoon  to  teach  them  the  catechism  and  take  them  to 
church.  From  that  small  beginning  the  great  Sunday- 
School  work  of  the  present  time  has  developed.  The 
plan  was  evidently  a  good  one,  and  not  at  all  out  of 
accord  with  the  institutions  of  the  Lord  and  of  the 
apostles.  It  only  came  to  be  out  of  harmony  with  these 
when  it  displaced  the  Christian  parent  as  the  preceptor 
of  his  children. 

Our  advice  to  every  member  of  the  New  Creation  is 
that,  whatever  the  mistakes  of  the  past  in  respect  to 
neglect  of  parental  responsibilities  as  the  religious 
teachers  of  their  own  children,  they  should  begin  to 
recognize  and  fulfil  this  duty  at  once — the  circumstances, 
etc.,  varying  with  the  ages  of  the  children,  and  with  the 
degree  of  insubordination  and  parental  disrespect  which 
they  may  have  already  taken  on,  which  should  be 
plucked  up  gently,  gradually,  lovingly,  with  the  re- 
membrance that  the  fault  has  been  largely  that  of  the 
parent  in  the  neglect  of  a  divinely  appointed  responsi- 
bility. Neither  we  nor  others  are  wiser  than  God,  nor 
should  we  or  others  presume  to  improve  upon  the 
general  principles  laid  down  by  the  Head  of  the  Church 
and  the  twelve  apostles  whom  he  appointed  to  be  our 
instructors  and  guides  Hence  we  are  not  to  reverence 
or  perpetuate  institutions  of  men,  however  they  may 
have  become  intrenched,  and  however  grand  and  im- 
posing may  be  their  appearance  and  their  claims.  They 
must  all  be  judged  by  the  one  standard — the  divine 
Word,  if  they  agree  not  with  the  Lord's  Word  it  is 
because  there  is  "no  light  in  them" — they  are  not  of 
God. — Isa.  8:  20. 

THE   CONFIDENCE   OF  CHILDREN. 

If  the  confidence  of  the  child  in  the  parent  have  its 


548 


The  New  Creation. 


roots  in  a  recogiUtion  of  the  fact  that  the  parent  is  a 
member  of  the  Royal  Priesthood,  a  child  of  God,  and 
that  the  parent  has  fellowship  with  God  through  prayer 
and  is  instructed  by  God  through  his  Word — ministers 
being  merely  assistants  in  the  imderstanding  of  the 
Word,  etc., — and  if,  additionally,  the  spirit  of  love  and 
its  various  graces  of  meekness  and  patience  and  kindness 
pervade  the  home  and  flow  through  its  various  channels, 
and  if  the  parents  seek  and  exercise  the  wisdom  that 
Cometh  from  above,  pure,  peaceable,  merciful,  the 
child's  confidence  will  naturally  rest  in  that  parent  in 
respect  to  all  of  life's  affairs.  Then  the  many  questions 
naturally  presenting  themselves  to  the  opening  mind — 
religious,  moral,  secular,  social  and  physical — will  all  be 
carried  most  naturally  to  such  a  parent. 

Such  questions  should  be  expected  and  invited,  and 
should  be  given  wise  and  respectful  answers,  according 
to  the  age  of  the  child.  Confidential  questions  should 
never  be  treated  lightly  nor  confidences  broken.  Many 
a  parent  forfeits  the  futiare  confidence  of  his  child  by 
making  light  of  its  sentiments  or  secrets.  We  do  not 
mean  that  all  questions  should  be  answered  in  full 
(regardless  of  age) ;  a  very  partial  answer  may  be  wisest 
sometimes,  with  the  suggestion  that  a  full  explanation 
of  the  matter  will  be  given  later — perhaps  setting  a 
date — as  for  instance,  "I  will  explain  the  matter  to  you 
fully  when  you  are  thirteen  years  of  age  if  your  mind  and 
character  then  seem  to  be  sufficiently  developed  to  make 
this  the  proper  course.  You  may  come  to  me  with  the 
question  then,  and  in  the  meantime  should  dismiss  it 
entirely  from  your  mind." 

To  the  rightly  trained  child  this  course  will  at  once 
commend  itself,  and  in  any  event  it  should  understand 
that  the  parent's  word  is  positive,  that  it  had  not  been 
given  without  mature  consideration,  and  that  once  given 
it  must  stand,  until  some  further  information  on  the 
subject  should  alter  the  judgment  of  the  parent.  A 
proper  observance  of  the  Lord's  words,  "Let  your  yea 
be  yea,  and  your  nay,  nay,"  would  save  many  parents 
much  trouble;  and  greatly  promote  the  general  peaco 


Parental  U9ligaitons. 


549 


and  order  of  the  household.  From  earliest  infancy  the 
child  should  learn  obedience,  and  that  without  a  repe- 
tition of  the  command.  But  this  in  turn  implies  a 
recognition  on  the  part  of  the  parent  of  his  responsi- 
bilities, and  a  desire  on  his  part  to  grant  all  the  reason- 
able requests  of  his  children,  so  far  as  his  circiamstances 
will  permit.  Love,  wisdom,  and  justice  must  combine 
in  the  parent  in  order  to  make  his  power  and  authority 
valuable  to  the  home  and  all  of  its  members, 

THE  POWER  OF  SUGGESTION  IN  CHILD  TRAINING. 

Few  recognize  the  importance  of  the  human  will  in 
respect  to  health  and  sickness,  joy  and  pain,  obedience 
and  disobedience,  right  doing  and  wrong  doing, — 
mdeed  in  respect  to  every  act  and  word  and  thought  of 
life.  And  the  child- will  is  specially  susceptible  to 
impressions  and  suggestions  while  the  child-mind  is 
opening  to  the  affairs  of  life,  and  the  fovmdations  of  its 
character  are  being  laid.  Suggestion  and  mind-im- 
pression stand  related  to  clairvoyance,  hypnotism  and 
the  subtle  influence  exercised  by  Christian  Scientists; — 
but  we  are  advocating  only  those  suggestions  which  are 
truthful,  helpful,  strengthening  to  the  child's  will  and 
in  full  accord  with  the  divine  Word,  and  no  more. 

The  Bible  is  full  of  suggestion — all  proper  preaching 
is  in  the  nature  of  suggestion — that  selfish  and  sinful 
thoughts  and  acts  bring  divine  disfavor  and  react  to 
our  disadvantage ;  but  that  loving  thoughts,  words  and 
deeds  yield  blessed  fruits  to  others  as  well  as  to  otirselves 
for  the  futvire  as  well  as  for  the  present.  Mark  how  the 
Apostle,  after  pointing  out  the  results  of  wilful  sinning 
to  be  Second  Death,  ttims  and  declares  suggestively, 
and  therefore  helpfully  to  many:  "But  we  are  not  of 
them  that  draw  back,  but  of  those  who  believe  to  the 
saving  of  their  sovils."  (Heb.  10:39.)  The  suggestions 
of  Christian  Science  are,  on  the  contrary,  false.-^"There 
is  no  sin,  no  sickness,  no  pain,  no  death;"  consequently 
also  no  redemption,  no  Savior,  no  restitution.  There  is 
a  wide  difference  between  such  false  suggestions  and 
the  proper  ones  which  God's  Word  and  God's  messengers 


SSO 


The  New  Creatton. 


present,  viz.,  a  suggestion  of  the  Truth — of  God's  lova 
and  merciful  provision  in  Christ  for  the  full  recovery  of 
all  who  willingly  obey  him. 

Applying  this  law  of  good  and  truthful  suggestion  to 
his  child  is  the  secret  of  a  parent's  success.*  Some 
parents  apply  the  principle  continually  without  being 
aware  of  it,  and  they  are  the  successful  parents.  Foi 
instance,  the  mother  who  every  morning  greets  her 
child  with  a  cheery  face  and  voice,  gives  her  child  a 
happy  suggestion,  good  for  it  both  mentally  and  pliysi- 
cally.  While  dressing  it,  her  little  talk  about  the  pretty 
wee  birdies  and  about  the  big  sun  looking  in  at  the 
window  and  calling  all  to  get  up  and  be  good  and  happy, 
and  learn  more  lessons  about  God,  and  to  be  helpful 
to  each  other,  are  additional  profitable  suggestions; 
whereas  a  complaint  about  "another  scorching  day" 
would  be  a  suggestion  of  heat,  discomfort  and  discon- 
tent, breeding  unhappiness. 

If,  instead  of  sunshine,  there  is  rain  and  a  gloomy 
outlook,  it  will  only  make  matters  worse  to  think  of  the 
day  gloomily  and  to  suggest  gloomy  thoughts  to  others. 
Rainy  days  have  their  blessings  for  us  as  well  as  for 
others,  and  our  minds  should  be  quick  to  note  these  and 
to  pass  them  along  by  suggestion  to  companions.  The 
mother  should  anticipate  the  child's  disappointment  by 
calling  its  attention  to  the  beautiful  rain  which  God  has 
provided  for  giving  the  flowers  and  trees  and  grass  a 
drink  and  a  bath  to  refresh  them,  that  they  may  be 
bright  and  cheerful  to  us  and  yield  their  increase;  and 
provided  also  for  the  cattle  and  for  us  to  drink  and 
bathe  and  be  clean  and  happy,  and  praise  him  and  love 
him  and  serve  him.  Another  helpful  suggestion  can 
perhaps  there  be  introduced,  viz.,  that  this  will  be  an 
opportunity  for  wearing  storm  cloak  and  heavy  boots, 
♦Employers,   managers,   superintendents  of  penal  and 


apply  this  principle  of  good  and  true  and  noble  and  honest 
suggestion  to  those  under  their  influence  and  to  their  own 
minds.  Indeed  many  of  the  most  successful  in  life  are 
already  practising  it,  but  unconsciously  What  are  hope 
and  laudable  ambition  but  mental  suggestions? 


reformatory 


every  one  can  profitably 


Parental  Obligations. 


551 


and  how  thankftil  we  should  be  that  we  have  these  and 
a  rain-proof  home  and  school.  Or  the  suggestion  can 
be  given  that,  "My  little  boy  and  girl  must  take  good 
care  to  avoid  mud  and  water  puddles,  so  as  always  to 
look  neat  and  tidy,  and  neither  track  mud  into  the 
school-house  nor  into  the  home.  Pigs  like  the  mud  and 
have  little  sense  about  anything,  and  therefore  must 
be  kept  in  a  pen;  but  God  gives  us  reason  and  power 
to  appreciate  the  beautifiil  and  the  clean.  Therefore 
to  copy  after  pigs  and  lower  animals  in  imcleanness, 
etc.,  is  to  dishonor  otirselves  and  our  Creator  and  tends 
to  degradation.  It  is  honorable  for  anyone  to  get  dirty 
in  some  useful  and  necessary  employment,  but  no  one 
should  get  dirtier  than  necessary  nor  take  rest  or  ease 
until  he  had  cleaned  up.'  We  need  not  point  out  how 
profitable  these  suggestion  lessons  would  prove — not  only 
to  the  child  but  also  to  the  parent.*  Discontent,  one  of 
the  serious  evils  of  otir  day,  would  find  little  to  stimu- 
late its  growth  in  a  family  in  which  all  were  intent  on  giv- 
ing happif ying  suggestions  to  themselves  and  each  other. 

The  same  method  should  be  adopted  in  the  guidance 
of  the  child's  dietary  in  sickness  or  health.  Never 
should  the  child  have  aches  or  pains  suggested,  for  the 
mind  will  almost  certainly  fasten  upon  these  and  tend 
to  aggravate  any  weakness  or  pain,  nor  should  aches  and 
ailments  be  made  the  topic  of  conversatiorf — especially 
not  at  table,  where  every  thought  and  influence  should 
be  cheerful,  healthftd.  The  good  suggestion  should  be 
given  early  and  be  oft  repeated:    "Is  my  little  boy 

*The  parent  who  thus  greets  his  or  her  little  child  must  of 
coiu-se  have  first  ctiltivated  happy  suggestions  in  his  own 
heart;  and  this  being  true,  it  follows  that  such  good  and 
happif  ying  suggestions  will  not  be  confined  to  the  children, 
but  will  likewise  flow  out  to  the  wife,  husband,  neighbors, 
employees,  etc.;  and  even  the  dumb  animals  will  be  blessed 
by  it.  It  is  possible  for  the  "natural"  man  or  woman  to 
practise  this  to  some  extent,  but  surely  only  in  those  be- 
gotten of  the  holy  Spirit  of  the  Truth  the  Love  of  God  can 
be  expected  to  realize  success  in  the  highest  measure  in  this 
new  life,  which  begins  even  here  under  the  reign  of  Satan  to 
scatter  blessings  which  ere  long  under  the  Kingdom  of 
Messiah  shall  "bless  all  the  families  of  the  earth." 


552 


The  New  Creation. 


feeling  happy  this  morning?  Does  he  love  papa  and 
mamma  and  sister  and  brother  and  doggie?  Yes, 
that's  right, — I  thought  so!  Is  he  hvingry  for  some  nice 
breakfast? — some  nice  porridge  with  sugar  and  milk 
and  cracker  and  bread  and  butter  and  jam?  Now  we 
must  remember  not  to  eat  any  cucumbers  to-day — nor 
unripe  apples;  these  give  my  little  boy  the  stomach-ache. 
Instead  we  will  have  something  else  for  him  specially  good 
for  him.  Won't  that  be  nice?  There  will  be  com  on 
the  table  to-day,  but  that  would  not  be  good  for  my 
little  man,  and  so  when  the  dish  passes  he  will  say, 
'No,  thank  you!'  He  wants  to  be  well  and  strong  as 
God  wants  him  to  be  and  as  papa  and  mamma  desire 
to  see  him."  That  will  be  a  good  lesson  in  self-denial, 
too,  and  papa  and  mamma  will  take  pleasure  in  seeing 
their  little  boy  (or  girl)  learning  this  great  lesson,  so 
necessary  to  true  manhood  and  womanhood.  God 
wants  all  Christians  to  practise  self-denial  in  respect  to 
sins  and  in  respect  to  eveiything  which  would  hinder 
his  cause  in  any  degree.  And  even  worldly  people  all 
recognize  that  the  person  who  is  a  slave  to  his  appetites 
is  pitiably  weak  and  tmmanly  or  imwomanly.  Now 
papa  and  mamma  will  be  watching  to  see  how  strong  is 
the  will  power  of  their  little  boy  and  we  feel  sure  he 
will  succeed  bravely.  How  highly  God  appreciates 
self-control  is  shown  by  the  Scripture  statement. 
' '  Better  is  he  that  ruleth  his  own  spirit  [will]  than  he  that 
taketh  a  city." — Pro  v.  16:32. 

On  moral  questions  lessons  by  suggestion  are  equally 
potent  for  good  or  evil.  Let  us  do  evil,  is  a  powerful 
incentive  to  evil  deeds.  Let  its  do  good,  is  a  powerful 
incentive  to  well  doing.  Hence  the  right  and  the  wrong, 
the  true  and  the  false,  the  noble  and  the  ignoble,  should 
be  frequently  appealed  to  every  day,  in  everything; — ■ 
the  true,  noble  and  right  being  shown  in  fhclr  true 
grandeur,  as  approved  not  only  by  our  Lord  and  Creator, 
but  also  by  the  noblest  and  best  of  men  and  women, 
whom  alone  we  should  emulate.  The  child-mind,  thus 
taught  early  and  persistently  to  admire  the  noble  and 
the  true,  has  a  bulwark  reared  in  his  mind  against  mean 


Parental  Obligations. 


553 


and  dishonorable  conduct  in  general.  If  never  sancti- 
fied by  the  Truth,  ii  never  begotten  of  the  Spirit,  he 
has  deeply  laid  the  character  needful  to  noble  manhood 
or  womanhood,  and  if  sanctified  and  begotten  of  the 
Spirit,  he  or  she  will  have  the  larger  opportunities  for 
successful  service,  both  in  the  present  a^xd  the  future 
life.  ' 

In  the  event  of  the  child's  disobedience  and  hence  its 
need  for  reproof  or  correction,  it  should  be  admonished 
from  the  standpoint  of  sympathy  and  confidence  in  its 
good  intentions.  "I  know  that  my  little  girl  whom  I 
love  so  much  and  endeavor  continually  to  make  happy, 
and  to  train  as  the  Lord  would  approve,  did  not  willingly 
disobey  me.  I  am  sure  this  disobedience  was  rather 
the  result  of  following  the  example  of  others  and  not 
sufficiently  exerting  her  will  to  do  as  mamma  told  her 
to  do.  I  believe  that  this  time  I  shall  forgive  you  and 
not  pimish  you  at  all,  except  that  to-night  I  will  give  you 
no  good-night  kiss, — just  to  impress  the  matter  upon 
yotir  mind,  my  dear.  Now  you'll  try  still  harder  next 
time  to  exercise  self-control  and  do  as  I  direct, — won't 
you,  dear?  I  am  sure  you  will!"  Next  time  take  the 
matter  still  more  seriously,  but  never  question  the 
child's  proper  desires  or  intentions.  "I  am  so  sorry  that 
my  little  daughter  failed  again.  I  do  not  doubt  your 
good  intentions,  dear,  but  I  am  sorry  to  see  that  you  do 
not  exercise  yotir  will  power  in  the  matter  as  I  am  sure 
you  could  do,  and  as  I  earnestly  hope  you  will  do  in  the 
future.  It  is  necessary,  my  child,  that  I  do  my  duty 
toward  you  and  punish  you,  though  it  would  be  far 
more  to  my  pleastu-e  to  commend  you.  I  trust  I  may 
soon  be  enabled  to  rejoice  with  you  in  your  victory  over 
this  besetment.  The  matter  affects  far  more  than  is 
directly  involved  in  the  disobedience;  it  affects  your 
entire  future,  for  if  you  do  not  now  learn  to  say  'No'  to 
temptation  you  will  fail  also  in  the  more  important  and 
weighty  questions  of  life  as  they  present  themselves  in 
the  future.  But  I  am  confident  that  my  love  and 
confidence  and  instructions  will  yet  bear  fruit.  And 
remember,  my  child,  that  our  very  defeats,  as  in  this 


554 


rJie  Neiv  Creation. 


case  of  yours,  may  become  helps  to  us,  if  we  but  set  our 
wills  the  more  firmly  for  the  right.  We  learn  to  be 
specially  on  guard  at  points  where  we  find  by  experience 
that  we  are  weak.  Let  us  bow  before  the  L  ord  and  ask 
his  blessing,  that  this  failxire  may  be  a  profitable  lesson, 
and  ask  his  assistance  in  laying  it  to  heart,  that  yoiir 
conduct  may  be  more  plea^ng  to  him  when  next  you  are 
assailed  by  temptation." 

All  suggestions  should  take  into  consideration  the 
Lord — "The  fear  [reverence]  of  the  Lord  is  the  beginning 
of  wisdom."  Scripture  text  cards  in  everj'-  room  in  the 
house  should  continually  remind  parents  and  children 
and  visiting  friends  that  the  Lord's  will  is  the  only 
standard  recognized,  that  the  Lord  is  cognizant  of  all 
our  doings  and  affairs,  and  that  God  is  "for  us,"  his 
newly  begotten  ones,  and  for  all  who  are  seeking  right- 
eousness in  humility. 

OUR  CHILDREN  IN  THE  TIME  OF  TROUBLE. 

Those  of  the  New  Creation  now  living  who  recognize 
the  fact  that  we  are  in  the  "har\'est"  time,  that  the 
separation  of  the  "wheat"  and  its  gathering  into  the 
"bam"  is  in  progress,  and  that  ere  long  the  great  time 
of  trouble  will  be  upon  the  whole  world,  and  especially 
upon  nominal  Christendom,  feel  a  deep  interest  in  their 
children,  and  a  desire  to  arrange  for  them  as  wisely  as 
possible  in  that  time  of  trouble.  In  view  of  the  fact 
which  the  Scriptures  make  prominent,  that  the  trouble 
will  extend  to  all  classes  and  involve  all  institutions  of 
the  present  time,  financial,  social,  religious,  political, 
it  would  not  be  reasonable  for  us  to  expect  that  the 
children  of  the  New  Creation  would  be  miraculously 
exempted  from  these  troubles:  nor  need  we  think  to 
find  a  place  on  earth  where  they  would  be  isolated  under 
natural  conditions.  When  the  time  shalj  come  that  men 
shall  cast  their  gold  and  silver  into  the  streets,  and  they 
shall  not  be  able  to  deliver  them  (Ezek.  7:19;  Zeph.  1:18), 
gold  and  silver,  bank  notes  and  bonds  evidently  will  be 
of  little  value,  and  will  fail  to  procure  either  protection 
or  comforts  or  luxuries.    If  we  look  away,  then,  to 


Parental  Obligations. 


555 


country  places,  where  we  might  suppose  that  food  at 
least  would  be  obtainable,  we  have  the  intimation  of 
the  Scriptures  that  the  distress  of  those  days  will  affect 
the  country  places  as  well  as  the  cities:  "There  shall 
be  no  peace  to  him  that  goeth  out  nor  to  him  that 
cometh  in,  for  I  have  set  every  man  against  his  neigh- 
bor."— -Zech.  8:  lo. 

There  is  just  one  promise  which  seems  to  hold  during 
that  time  of  trouble,  and  it  appears  to  be  a  general  one, 
applicable  to  all  who  are  meek  and  lovers  of  righteous- 
ness. This  class  should  include  all  mature  children  of 
the  consecrated  ones,  who  have  been  rightly  taught  in  the 
precepts  of  the  Lord,  rightly  instructed  out  of  his  Word. 
The  promise  reads,  "Seek  meekness,  seek  righteousness; 
it  may  be  that  ye  shall  be  hid  in  the  day  of  the  Lord's 
anger." — Zeph.  2:3. 

Christian  parents  sometimes  feel  loth  to  leave  their 
dear  ones,  even  though  full  of  confidence  that  they 
themselves  would  be  with  the  Lord  immediately  they 
should  pass  through  the  veil, — that  they  would  be 
changed  and  partake  of  the  powers  of  the  First  Resur- 
rection, and  be  with  the  Lord  and  all  his  holy  ones  and 
share  his  glory.  The  new  mind  is  sometimes  thus 
hindered,  and  made  anxious  in  respect  to  the  members 
of  the  family  left  behind — desirous  of  continuing  with 
them  for  their  counsel,  assistance  and  guidance.  Such 
should  realize  that  having  given  their  all  to  the  Lord, 
in  accepting  them  the  Lord  accepted  all  of  their  proper 
interests;  and  that  they  may  wisely  commit  to  his 
loving  care  every  earthly  concern.  As  they  more  and 
more  learn  of  the  lengths  and  breadths  and  heights  and 
depths  of  love  divine,  and  how  ultimately  the  benefits 
of  the  great  redemption  shall  extend  to  every  member  of 
Adam's  race,  they  will  gain  the  greater  confidence  and 
trust  in  the  Lord  in  respect  to  their  dear  ones.  Ad- 
ditionally, such  shotdd  remember  that  they  themselves, 
on  the  other  side  the  veil,  will  have  still  as  good  an 
opportunity  of  watching  over  the  interests  of  their 
loved  ones  as  they  now  have,  and  a  much  better  oppor- 
timity  than  now  to  exercise  a  protecting  care  over  them 


556 


The  New  Creation. 


— a  providential  guidance  in  their  affairs  tinder  divina 
wisdom,  with  which  they  will  then  conciir  absolutely. 

What,  then,  is  the  best  provision  possible  for  the 
New  Creation  to  make  for  their  children  according  to 
the  flesh?  We  answer  that  the  best  provision  is  in  their 
proper  training.  This,  as  already  shown,  would  include 
a  reasonable  education  in  the  common  branches,  and  a 
particular  training  and  instruction  in  matters  pertaining 
to  God — in  reverence  for  him  and  his  Word,  in  faith 
in  his  promises,  and  in  the  cultivation  of  those  character- 
istics pointed  out  in  the  Scriptvires  as  the  divine  will, 
the  Golden  Rule.  Such  children,  if  left  without  one 
dollar  of  earthly  wealth,  are  rich;  because  they  have 
in  heart  and  in  head  and  in  molded  character  a  kind  of 
riches  which  neither  moth  nor  rust  nor  anarchy  nor  any 
other  thing  in  the  world  can  take  from  them.  They  will 
be  rich  toward  God,  as  the  Apostle  expresses  it,  and  as 
again  he  declares,  "Godliness  with  contentment  is  great 
gain,"  great  riches.  Earnestly  striving  by  the  grace  of 
God  to  thus  properly  equip  and  qualify  their  children 
for  every  emergency — both  for  the  life  that  now  is  and 
that  which  is  to  come — the  New  Creatures  may  feel 
comparatively  free  from  all  concern  respecting  temporal 
interests,  remembering  that  the  same  Lord  who  has  pro- 
vided things  needful  and  expedient  in  the  past  is  both 
able  and  willing  to  continue  his  supervision  and  provi- 
sion, adapted  to  all  the  circvimstances  and  conditions  of 
that  time  as  well  as  this — for  those  who  love  and  trust 
him. 

PROPER  AMUSEMENTS. 

Mirth  and  humor  are  elements  of  otu-  human  nature, 
too  often  educated  out  of  all  proportion  to  the  more 
serious  and  useful  qualities.  Babies  are  spoiled  by 
being  kept  in  a  constant  excitement  of  amusement  xmtil 
their  contentment  is  destroyed  and  they  will  cry  for 
amusement.  This  thought  of  amusement  continues 
during  childhood,  when  the  child  should  be  entertaining 
itself  investigating  the  affairs  of  life  and  asking  expla- 
nations of  its  parents  or  of  books.  Desire  to  be  amused 
thus  cultivated,  in  due  time  craves  the  theater  and  the 


Parental  Obligations. 


557 


nonsense  of  the  clown.  Members  of  the  New  Creation 
should  from  first  to  last  train  their  offspring  along 
opposite  lines — to  be  actors  ia  the  great  drama  of  life, 
to  deprecate  shams,  and  to  seek  to  perform  as  great 
acts  of  usefulness  and  benevolence  on  the  world-stage  as 
their  talents  and  opportunities  will  permit. 

MARRIAGE  OF  THE  CHILDREN  OF  NEW  CREATURES. 

"We  have  already  noted  the  Apostolic  injunction  to  the 
New  Creattires,  that  those  who  marry  do  well,  but  those 
who  marry  not  do  better.  This  advice,  however,  is  not  ap- 
plicable to  their  unconsecrated  children .  Concerning  the 
latter  the  Apostle  writes:  "I  will  [advise],  therefore, 
that  the  yovmger  women  [of  the  congregation  but  not  of 
the  Church — believers  but  not  consecrated  or  sanctified] 
marry,  bear  children,  guide  the  house,  give  none  occasion 
to  the  Adversary  to  speak  reproachfully." — i  Tim.  5:  14. 

Many  of  the  New  Creation  we  believe  err  seriously, 
though  imintentionally,  on  this  subject.  They  realize 
quite  correctly  that  ia  the  majority  of  cases  marriage 
not  only  brings  increased  responsibilities  but  bitter 
disappointments  and  sorrows  and  heart  aches.  But 
if  the  sons  or  daughters  have  reached  marriageable  age 
and  have  not  given  their  hearts  in  marriage  to  the  Lord, 
neither  will  they  be  prepared  to  see  the  wisdom  of 
following  the  Apostle's  advice, — given  only  to  the  New 
Creation — that  it  is  only  better  to  marry  "than  to  bum" 
with  tmcontrollable  desires. 

Let  us  remember  that  God  provided  marriage  for  the 
natural  man  and  woman — Adam  and  Eve — ^before  sin 
entered  the  world,  and  that  although  the  marital 
relation  may  be  abused,  as  can  every  other  proper 
thing,  and  although  it  is  generally  terribly  abused, 
nevertheless  this  is  not  the  fault  of  marriage,  but  of  its 
abuse.  "Let  marriage  be  had  in  honor  among  all,  and 
let  the  [marriage]  bed  be  undefiled:  for  fornicators  and 
adulterers  God  will  judge." — Heb.  13:4. 

It  is  but  natural  that  grown  children  should  be  disin- 
clined to  take  the  advice  of  even  the  best  of  parents  on 
this  subject — the  whole  trend  of  nature  is  in  the  opposite 


558 


The  New  Creation. 


direction;  and  besides,  they  have  the  example  of  their 
parents.  If,  neglecting  the  Lord's  counsel  that  they 
surrender  to  him,  they  conclude  to  learn  the  lessons  of 
life  by  experience  rather  than  by  precept,  the  sooner 
they  begin  the  better.  Many  of  life's  lessons  can  best 
be  learned  by  marital  experiences;  and  to  this  end  it  is 
preferable  that  the  newly  married  be  thrown  as  much  as 
possible  upon  their  own  resources — that  is,  that  they 
be  encouraged  to  start  a  separate  home  of  their  own,  etc. 
They  will  thus  learn  the  more  quickly  to  appreciate  self- 
reliance,  fortitude,  patience,  mutual  forbearance  and 
cooperation. 

Under  what  the  Apostle  designates  "the  present  dis- 
tress" (i  Cor.  7:  26),  we  would  even  favor  what  would 
be  considered  early  marriages.  The  man  at  twenty-one 
and  the  woman  eighteen  we  would  consider  preferable  in 
some  respects  to  riper  ages,  before  habits  of  thought  and 
conduct  have  become  too  fixed.  The  married  couple 
should  twine  about  each  other;  hence,  pliancy  of  senti- 
ment is  desirable — especially  on  the  part  of  the  female, 
who  should  accept  as  a  partner  only  cuch  an  one  as 
she  could  reverence  and  look  up  to  and,  so  far  as 
recognized  principles  would  permit,  she  would  be  pleased 
to  yield  to.  Besides,  the  greater  elasticity  of  the  phys- 
ical frame  of  the  yoimg  mother  will  be  to  her  advantage 
in  enduring  her  peculiar  share  of  the  curse.  (Gen.  3 :  16.) 
Let  us  not  forget  either  the  valuable  experiences  accru- 
ing to  every  proper  parent  in  his  attempt  to  provide  for 
and  train  his  children.  These  lessons  may  draw  them  to 
the  Heavenly  Father  more  quickly  than  would  any 
other,  and  that  is  the  thing  to  be  desired  above  all 
others  by  the  New  Creation  for  their  offspring. 

Wise  parents  will  not  attempt  to  frustrate  the  natviral 
desire  of  their  children  for  marriage,  but,  coOp>erating 
wisely,  will  endeavor  with  their  wisdom  to  aid  them  in 
mating  properly.  And  the  properly  trained  are  not 
likely  to  ignore  the  advice  of  the  loving  and  careful 
parent,  in  the  most  impoi  tant  transaction  of  the  natural 
life.  However,  at  such  a  moment  let  not  the  indulgent 
parent  forget  that  the  mating  should  be  on  the  sam«» 


Parental  Obligations. 


559 


plane — unbeliever  with  unbeliever — justified  with  jus- 
tified, sanctified  with  sanctified — as  already  set  forth. 
In  other  words,  if  their  sons  or  daughters  be  tmconse- 
crated  they  are  not  to  endeavor  to  mate  them  with  one 
of  the  New  Creation,  who  should  marry  "only  in  the 
Lord" ;  but  are  to  recognize  that  such  a  union  of  diverse 
natures  would  probably  be  disadvantageous  to  both,  and 
at  all  events  is  contrary  to  the  divine  injunction  that 
his  people  marry  "only  in  the  Lord." 

STEWARDSHIP  OF  OUR  CHILDREN'S  HEALTH. 

Parents  will  do  well  to  remember  that  as  clean  bodies 
will  assist  their  children  to  clean  minds,  so  healthy 
bodies  are  valuable  adjimcts  to  healthy  minds.  Every 
New  Creattu-e  should,  with  his  "spirit  of  a  soimd  mind," 
be  sufficiently  a  philosopher  to  guide  his  offspring  to  the 
attainment  and  preservation  of  as  much  physical  health 
as  their  constitutions  will  permit.  Pure  air,  pure  water, 
pure  food  and  ptire  exercise,  mental  and  physical,  are  at 
the  foundation  of  the  best  utilization  of  what  we  have- 
received  from  our  parents  and  have  transmitted  to  our 
children. 

Every  parent  should  know  that  foggy  air  is  not  "fresh 
air,"  and  that  so  far  as  is  compatible  with  reasonable 
ventilation  it  should  be  excluded  from  the  lungs;  that 
indoor  ventilation  should  include  all  the  svmshine 
possible,  and  that  the  delicate  should  not  be  out  in  the 
damp  atmosphere  of  the  early  mornings  and  late  eve- 
nings. He  should  note  the  cleanliness  of  all  vessels,  etc., 
connected  with  the  water-supply  and  inculcate  scrupu- 
lous care.  He  should  see  to  it  that  every  child  has  some 
prescribed  work  to  do  proportioned  to  its  strength  and 
years,  and  that  he  does  it  well  and  carefully;  and  this 
work  should  be  partly  physical  and  partly  mental. 
The  character  of  the  reading  and  studying,  no  less  than 
that  of  the  physical  labor,  should  have  close  inspection, 
and  should  change  from  time  to  time, — for  the  proper 
rounding  out  of  mind  and  body,  in  preparation  for  the 
varioiis  duties  of  life.  The  child  should  realize  the 
()arental  interest  ia  him,  and  should  know  that  It  is 


56o 


The  New  Creation. 


prompted  by  love  for  his  f utvtre  welfare  and  is  of  divin© 
obligation. 

The  proprieties  of  eating  are  sadly  misunderstood  and 
this  tmdoubtedly  is  the  cause  of  much  disease — mental 
and  physical.  Every  parent  shovdd  know  that  foods 
may  be  divided  into  three  classes: — 

(1)  Those  foods  highly  nitrogenized,  which  go  to 
build  up  flesh,  muscle,  sinew.  Of  these  are  flesh,  fish, 
fowl,  eggs,  peas,  beans.  Of  such  food  five  ounces  daily 
is  esteemed  a  ftdl  ration  for  an  average  man  in  an  average 
occupation — children  proportionately  less.  These  foods 
are  injvired  by  too  much  cooking. 

(2)  Those  foods  composed  largely  of  starch  and 
sugar,  which  supply  the  nervous  energy — vigor,  activity, 
vim,  heat.  Of  these  are  wheat,  potatoes,  com,  oats, 
rice,  and  their  various  products, — bread,  crackers,  pud- 
dings, etc.  These  should  be  freshly  cooked  and  well 
cooked  to  be  most  nutritious  and  easy  of  assimilation ; — 
and  this  in  proportion  to  the  natural  weakness  of  the 
digestion.  In  our  day  of  machinery  and  easy  travel 
the  wear  and  tear  on  nervoiis  energy  is  much  greater 
than  upon  the  muscular  fiber;  hence  food  of  this  kind 
should  be  eaten  in  much  larger  quantities  than  the  first 
named.  The  ration  for  an  average  man  wotdd  be 
twenty  oimces  per  day — growing  children  requiring  a 
little  more  than  a  proportionate  quantity  because  of  their 
intense  activity  of  mind  and  body. 

(3)  Those  foods — fruits  and  vegetables  —  which, 
composed  chiefly  of  water,  are  rich  in  bio-chemic  salts, 
have  a  great  value.  Not  only  do  their  salts  of  lime, 
potash,  etc.,  assist  in  bone-making  and  as  nerve  foods 
and  regulators,  but  their  watery  fibrous  elements  (as  in 
cabbage,  turnips,  etc.),  which  contribute  nothing  to  our 
nourishment,  assist  in  scouring  and  cleansing  the  bowels 
and  thus  keep  the  more  concentrated  richer  foods  from 
clogging  in  the  system.  Some  of  these,  such  as  squash, 
beets,  sweet  apples,  etc.,  have  also  nutritive  value  pro- 
portioned to  their  sweetness.  And  some,  strongly  acid, 
act  as  thinners  and  purifiers  of  the  blood.  Of  these  are 
grapes,  sour  apples,  lemons,  oranges,  etc.   Of  liqtiid  in 


Parental  Obligations. 


some  form, — milk,  soups,  or  watery  fruits  and  vegetables, 
or  plain  water  itself,  an  average  man  should  use  at  least 
five  pounds  (=five  pints)  daily-children  proportionately. 
The  food  contains  enough  liqviid  for  meal  times.  The 
drinking  of  water  shotild  be  done  an  hour  or  more  after 
meals.  These  figures  show  that  most  people  use  far  too 
little  water  and  vegetables. 

It  shotdd  be  remarked,  further,  that  many  of  the 
articles  set  down  amongst  the  starchy  foods  (wheat, 
com,  oats,  etc.)  contain  also  nitrogenous  qualities, — 
so  that  where  necessary  for  the  sake  of  economy  or  for 
any  reason  a  purely  vegetable  dietary  could  be  arranged 
at  a  very  small  cost  that  woTild  notirish  the  family  well, 
in  brain,  brawn  and  vigor. 

An  tmeven  balancing  of  these  foods  (especially  of  the 
second,  the  most  important)  tends  to  disease; — either 
over  supply  causes  the  blood  to  become  too  rich  and 
sluggish  and  causes  pimples  and  boUs,  or  a  dark-coated 
tongue  and  headache  and  gout,  and  leads  to  a  stuffy 
cold ;  or  a  deficiency  of  nourishment  to  meet  the  demands 
of  nature  causes  weakness,  nervousness,  a  white-coated 
tongue,  and  is  apt  to  lead  also  to  a  cold.  Children 
should  be  taught  to  note  their  own  sjnnptoms  and  eat 
accordingly — to  coxmteract  disease  at  its  inception,  or 
preferably  to  prevent  it  by  moderation  and  good  judg- 
ment at  the  table.  But  all  have  not  alike  sound  judg- 
ment in  such  matters;  hence  all  the  more  should  the 
parents,  who  by  God's  grace  have  the  "spirit  of  a  sotmd 
mind,"  so  regulate  and  proportion  and  alternate  the 
food  supply  of  their  tables  that  eaters  thereat  might 
have  little  need  for  special  carefxilness  or  selection;— 
the  variety  being  rather  by  rotation  than  by  many 
kinds  at  one  time. 

We  are  not  advocating  a  "fad,"  nor  seeking  to  diver! 
the  minds  of  the  New  Creation  away  from  the  spiritual 
food  and  to  fasten  it  upon  physical  health  and  what  shall 
we  eat,  what  shall  we  drink,  etc.  .  .  .  after  which 
things  the  Gentiles  seek.  No;  we  are  seeking  chiefly  the 
spiritual.  But  while  otir  minds  and  conversation  are 
dealing  specially  with  the  spiritual,  it  is  ovir  duty  to  use 
j6f 


562 


The  New  Creation. 


the  soundest  judgment  we  possess  in  the  care  of  our 
children,  committed  to  us  by  God's  providence. 

A  word  in  conclusion  on  this  matter  of  diet.  Horses 
and  cattle  eat  without  apparent  mentalization — good  or 
bad — and  some  of  the  brutalized  members  of  the  human 
family  do  the  same,  but  they  are  few.  Hence  at  every 
meal  there  is  apt  to  be  something  to  excite  either  pleas- 
ant or  unpleasant  sentiments; — love,  joy,  peace,  hope, 
etc.,  or  anger,  malice,  hatred,  strife,  etc.  Mental 
moods  are  now  recognized  as  having  a  powerful  in- 
fluence upon  digestion.  By  some  alchemy,  not  clearly 
understood,  the  excitement  of  an  angry  and  malicious 
mood  affects  the  nerves  so  as  to  interfere  with  digestion, 
while  cheerful  and  happifying  influences  act  in  the 
reverse  manner.  The  New  Creattire,  himself,  may  in- 
wardly preserve  his  "peace  of  God"  under  multitudinous 
unfavorable  surroundings,  but  not  so  others:  hence  if 
he  be  the  responsible  head  of  a  family  it  is  his  duty  to 
look  after  the  peace  of  the  household  by  so  far  as  possible 
keeping  the  table  converse  upon  pleasant  and  profitable 
if  not  religious  topics. 

When  committing  the  interests  of  our  own  health  and 
that  of  our  children  to  the  Lord  we  should  be  sure  that 
to  the  best  of  our  ability  we  are  using  as  wisely  as  possible 
the  blessings  and  privileges  already  bestowed  upon  us. 
Then,  and  not  otherwise,  may  we  appropriate  to  our 
comfort  the  assurance  that  all  things  are  working  for 
our  good. 


STUDY  XIV. 

SUNDRY  EARTHLY  OBLIGATIONS  OF  THE 
NEW  CREATION. 


"yaoviDE  Things  Honest  in  thb  Sight  of  Ali,  Men."— "Owb  ho 
Man  Anything."— "Lend,  Hoping  for  Nothing  again." — Chris- 
tian Courtesy. — "Take  no  Thought  for  thb  Morrow." — "My 
Goal  is  Christ,  and  Christ  Alone.  "—"It  is  Easier  for  a  Camel 
TO  go  Through  the  Eye  of  a  Needle,  Than  for  a  Rich  Man 
TO  Enter  into  the  Kingdom  of  God."— Insurance.— Organiza- 
tions for  Mutual  Benefit,  etc. — Conscientious  Meddling.- 
•'  Blessing  God  and  Cursing  Men."  —  Social  Obligations. — 
"Honor  All  Men." — Shall  the  New  Creation  Take  Part  in 
Public  Elections? — The  New  Creature  and  Moral  Reforms. — 
Wearing  of  Costly  Apparel.— Let  us  Wait  for  thb  Adorii* 
MBNT  of  "  Glory,  Honor  and  Immortality." 


"  PROVIDE  THINGS  HONEST  IN  THE  SIGHT  OF  ALL  MEN." 


HILE  the  New  Creatiires  are  declared  to  be  dead 


to  the  world,  and  alive  toward  God  through 


Jesus  Christ  our  Lord,  the  metaphor  applies 
wholly  to  the  transformed  hopes  and  aims  and  ambi- 
tions. While  the  new  mind  is  still  compelled  to  operate 
through  the  human  body,  awaiting  the  new  body  in  the 
First  Resvurection,  it  must  recognize  certain  responsi- 
bilities toward  fellowmen, — toward  the  world.  As  it  has 
responsibilities  toward  the  earthly  family  and  toward 
"the  household  of  faith"  in  respect  to  temporal  mat- 
ters, and  these,  instead  of  being  slackened  or  lessened, 
are  increased  by  the  transforming  of  the  mind,  so  also 
it  is  in  respect  to  certain  duties  toward  fellowmen. 

All  mankind  should  recognize  the  principle  of  justice, 
of  dghteousness,  in  their  dealings  with  each  other;  but 
the  New  Creature,  because  of  receiving  special  instruc- 
tions upon  these  principles  of  divine  Law  in  the  school  of 
Christ,  should  be  much  more  alert  than  others  in  respect 


—  ROM.  la:  17. 


(563) 


564 


The  New  Creatum. 


to  the  exercise  cf  these  qualities  in  the  affairs  of  daily 
life.  Is  it  proper,  is  it  right,  that  all  msn  should  provide 
things  decent  and  honest  in  the  sight  of  their  fellow- 
creatures?  Assiiredly  this  is  so;  and  assuredly,  there- 
fore, the  responsibilities  of  the  New  Creature  in  these 
directions  are  by  bis  advanced  position  increased. 
Are  other  men  expected  to  be  honest,  truthful,  upright, 
honorable,  generous?  The  Lord's  people  <nirely  might 
be  expected  to  liave  still  keener  instincts  along  all  these 
lines,  and  to  be  striving  daily  to  measure  up  to  the 
perfect  standard  in  thought  and  word  and  conduct. 

"Owe  no  man  anything  but  to  love  one  another,'' 
is  the  divine  rule,  as  expi  esi>ed  by  the  Apostle.  (Rom. 
13;  8.)  It  would  be  well  if  all  the  world  knew  of  this 
rule  and  followed  it  closely,  and  we  know  that  in  d\i6 
time  just  this  rale  will  be  rigidly  enforced — during  the 
Millennial  age.  But  the  Naw  Creation  has  ^his  as  ita 
rule  now,  and  however  others  may  fail  t<  recopnize  it  and 
to  follow  it,  the  Lord's  people  should  obey  this  in- 
struction implicitly.  Even  to  natural  Israel,  the  housi 
of  servants,  the  Lord  laid  down  the  injunction  that  il 
faithful  to  him  they  should  be  lenders,  not  borrowers 
(Deut.  15:6),  and  this  principle  commends  itself  ♦o  evci-y 
person  possessed  of  good  judgment,  as  beiag  the  very 
essence  of  wisdom — wisdom  which  it  would  be  well, 
were  it  possible,  to  apply  to  the  world — wisdom  which 
the  world  recognizes,  but  which  comparatively  few 
either  of  the  Lord's  people  or  of  the  world  strenuously 
endeavor  to  follow  as  an  invariable  rule  of  life. 

In  other  words,  every  member  of  the  New  Creation 
should,  as  respects  earthly  things,  live  within  his  means. 
If  he  can  earn  but  a  dollai  a  day  he  should  not  for  a 
moment  think  of  spending  more  than  that,  except  ujxnj 
the  direst  necessity,  but  should  adapt  his  conditions 
aooordingly,  until  there  be  a  change  to  more  favorabU 
circumstances.  Recognizing  that  the  Lord's  provi- 
dential care  is  over  him  and  all  his  affairs,  he  should,  af  tei 
arranging  as  wisely  as  he  knows  how  respecting  hii 
temporal  matters,  conclude  that  these  as  well  as  hi* 
•pirilual  affairs  have  been  subject  to  divine  supervision, 


Sundry  Earthly  Obligations.  565 


and  that  the  Lord  designed  a  blessing  for  him  in  con* 
nection  with  these  conditions.  He  should,  therefore, 
be  thoroughly  content  with  them,  however  trying  they 
may  be — waiting  patiently  on  the  Lord  for  such  relief 
as  divine  love  and  wisdom  may  bring  in  due  time.  If 
the  income  be  a  liberal  one,  moderation  should  be  his 
rule  of  condu.ct  in  this  as  in  all  things.  "Let  your 
moderation  be  known  unto  all  men."  Economy  is  a 
part  of  the  divine  arrangement,  as  exemplified  by  our 
Lord  and  ths  apostles,  and  particularly  illustrated  in  the 
matter  of  the  saving  of  the  fragments  by  order  of  him 
who  had  power  to  create  out  of  nothing  food  for  a 
multitude. 

In  proportion  as  the  means  at  our  disposal  are  limited, 
all  expenditures  should  be  cvutailed  and  brought,  not 
only  down  to  the  mcome,  but  a  little  less; — so  that  no 
matter  how  little  we  earn,  a  certain  proportion  may 
be  laid  aside,  either  for  ovir  own  future  necessities, 
or  as  a  thank-offering  to  the  Lord,  or,  as  the  ^ipostle 
suggests,  that  we  might  have  to  give  to  these  who  are  in 
still  more  needy  circvunstances.  Let  it  be  remembered 
always  that  trust  in  the  Lord  implies  contentment; 
and  that  this  means  restfulnsss  of  heart.  Under  these 
conditions  bread  and  water,  or  potatoes  and  salt,  will 
taste  better  and  yield  better  results  than  far  richer  food 
partaken  of  in  a  different  spirit.  Trust  will  always  imply 
thankfulness  too,  and,  hence,  the  child  of  God  living  on 
the  plainest  of  fare  should  continually  overflow  with 
gratitude  to  the  Giver  of  all  Good,  with  full  reliance  in 
his  wisdom  in  all  the  affairs  of  life.  This  would  not 
mean  indifference  to  progress,  if  the  door  to  that  progress 
and  greater  prosperity  were  a  righteous  door — an  honor- 
able means  of  bettering  our  condition.  Finding  such  a 
"door"  before  us,  we  should  thankfully  accept  it  as 
being  of  divine  providence,  and  as  possibly  leading  on  to 
still  further  lessons  from  our  great  Teacher. 

The  injunction,  '  'Owe  no  man  anything  but  to  love  one 
another,"  implies  that  if  we  have  at  any  time  inad- 
vertently, and  contrary  to  this  divine  wisdom,  become 
indebted  to  others,  we  should  in  evrey  reasonable  and 


566 


The  New  Creation. 


honorable  way  seek  to  cancel  that  md  btedaess  — to  pay 
OMX  debts.  If,  however,  the  debts  were  incurred  in  a 
business  way,  the  creditors  knowing  at  the  time  that 
they  were  running  more  or  less  risk  and  running  th« 
risk  with  a  view  to  making  profits;  and  if  th  debts 
were  the  restilt  of  legi+imate  busine  s  failure,  and 
had  become  "outlawed" — and  particularly,  if  they  were 
contract  d  before  the  Change  of  nature,  bef  re  becoming 
a  New  Creature,  it  w  uld  not  be  wrong  for  the  New 
Creature  to  avail  himself  of  what  are  known  as  bank- 
ruptcy provisions,  or  to  take  advantage  of  the  law,  which 
provides  that  a  debt  r  judgment  becomes  null  and  void 
after  five  years,  uiiless  renewed  in  Court,  or  by  s  me 
individual  promise. 

A  Scriptural  precedent  for  such  a  course  is  found  in  the 
Law  given  to  typical  Israel,  respecting  remi  si  n  of  debts 
on  the  seventh-year  Sabbath,  and  a  still  full  r  remission 
of  all  obligations  on  the  fiftieth  year  of  Jubilee.  The 
world  has  recognized  the  wisdom  of  those  divine  arrange- 
ments, and  many  nations  have  confirmed  them  in  their 
civil  laws.  New  Creatiires  taking  advantage  of  these 
earthly  arrangements,  in  accord  with  the  divine  will, 
may  feel  restful  as  respects  such  debts,  unless  in  the 
providence  of  God  they  should  subsequently  be  blessed 
with  an  abundance,  when,  undoubtedly,  the  Golden 
Rule  would  dictate  to  them  the  propriety  of  paying  off 
all  indebtedness,  regardless  of  its  extinguishment  under 
the  laws. 

If,  however,  the  debt  were  not  a  business  one,  but 
an  obligation  of  friendship,  a  loan  of  money  or  of  credit, 
on  which  the  friend  expected  and  received  no  gain  or 
profit,  the  case  would  be  a  totally  different  one.  Such 
a  debt  should  be  considered  as  continuing  so  long  as  life 
would  last,  and  endeavors  to  make  it  good  should  always 
have  an  important  bearing  upon  the  affairs  of  the 
debtor.  But,  as  before  pointed  out,  after  becoming  a 
member  of  the  New  Creation,  under  guidance  of  the 
holy  Spirit  and  its  Word,  the  Scriptures,  and  under  the 
direction  of  the  spirit  of  a  sound  mind,  none  of  the  New 
Creation  should  become  debtors,  but  should  consider 


Sundry  Earthly  Obligations.  567 


it  the  Lord's  providence  that  they  live  quite  within 
their  income.  This  injunction  to  "Owe  no  man  any- 
thing" would  not  necessarily  apply  to  the  placing  of  a 
mortgage  upon  one's  property  for  supposedly  a  less 
amount  than  its  real  value.  This  would  not  be  borrow- 
ing in  the  forbidden  sense,  but  merely  the  making  of  a 
temporary  sale  of  a  portion  of  the  equity  involved,  hold- 
ing the  opportunity  to  redeem  it  again. 

Widows  and  orphans  are  not  responsible  for  the  debts 
of  the  former  head  of  the  family,  neither  according  to 
human  nor  divine  law.  Goods  sold  to  a  husband  oi 
father  are  sold  on  his  own  responsibility  and  honesty, 
and  others  cannot  be  held  for  his  debts  except  as  they 
make  themselves  personally  responsible  by  direct  or 
implied  agreement.  His  debts  had  a  prior  lien  upon  his 
estate  (except  the  family's  portion  reserved  by  law) ;  but 
there  at  his  death  the  matter  ends,  unless  some  member 
of  the  family  voluntarily  assume  the  obligations.  We 
mention  this  because  we  have  learned  of  instances  in 
which  poor  widows  and  orphans  have  felt  themselves 
obligated  by  divine  if  not  by  human  law  to  pay  the 
debts  of  the  husband  and  father,  and  have  been  kept  in 
distress  for  years  endeavoring  so  to  do. 

The  Lord's  counsel  to  his  people  on  the  other  side 
of  the  question  is  equally  explicit.  If  they  see  their 
brethren  have  need  they  are  to  do  good  and  to  "lend, 
hoping  for  nothing  again" — without  thought  of  gaining 
similar  or  other  favors  in  return.  ^We  must,  however, 
vmderstand  this  injunction  to  "lend"  to  a  brother  in 
harmony  with  the  other  injunction  that  we  should  not 
borrow;  and,  hence,  the  implication  would  be  that  the 
brother  possessed  means  and  would  be  able  to  repay, 
but  that  temporarily  he  had  need,  and  was  able  to  give 
some  kind  of  a  mortgage  or  security  to  the  one  lending. 
But  such  lending,  to  assist  a  brother  in  necessity,  should 
be  done  freely  and  without  hope  of  reward — without 
stipulating  for  interest  (usiuy),  but  merely  for  the 
return  of  the  principal  within  the  specified  time.  It 
should  be  purely  an  accommodation,  an  expression  of 
brotherly  love. 


S68 


The  New  Creation. 


If  the  brother  be  not  circumstanced  so  that  he  could 
repay  nor  give  security  for  the  money,  the  loan  should 
not  be  made,  but,  instead,  a  gift, — to  whatever  extent 
the  giver  felt  himself  able  to  exercise  charity  and  in 
proportion  to  the  necessities  of  the  brother.  The 
brother  might  engage  to  pay  back,  but  it  should  be  in- 
sisted upon  that  it  is  a  gift,  unless  subsequently  the 
brother's  affairs  should  decidedly  change,  and  he  should 
be  abundantly  able  to  return  the  gift,  in  which  case  he 
certainly  should  have  the  desire  of  heart  so  to  do. 
Even  then,  if  the  giver  were  well  able  to  afford  it,  he 
might  say  to  the  brother,  "I  cannot  feel  happy  to 
take  back  the  gift;  therefore,  I  entreat  you,  pass  it  on  to 
some  one  else,  whom  you  may  find  in  need,  now  or  at 
some  future  time."  The  matter  would  be  entirely 
different,  however,  if  the  brother  or  any  other  person 
wished  to  borrow  money  with  a  view  to  extending  his 
business,  and  with  the  intention  of  making  profit.  To 
loan  the  money  to  such  an  one,  taking  ample  security, 
and  requiring  interest,  would  be  thoroughly  legitimate; 
and  such  interest  would  not  be  "usurj%"  in  the  oppressive 
or  wrong  sense,  but  would  be  in  harmony  with  what  the 
Lord  enjoined  in  his  parable  when  he  said,  "Thou 
oughtest  to  have  put  my  money  to  the  exchangers,  and 
then  at  my  coming  I  should  have  received  mine  own 
with  usury  [interest]." — Matt.  25:  27. 

In  full  accord  with  these  injunctions,  the  Scriptures 
give  us  another,  which  might  well  be  heeded,  and  always 
to  profit,  not  only  by  the  New  Creation,  but  also  by  the 
world  in  general.  The  injunction  reads,  "A  man  void 
of  understanding  striketh  hands,  and  becometh  surety 
in  the  presence  of  his  friend."  (Prov.  17:  18.)  Accord- 
ing to  this  suggestion,  sureties  and  securities  for  others, 
indorsements  of  notes,  etc.,  would  be  barred,  and  wise  it 
would  be  for  all  of  the  Lord's  people  to  follow  this  rule 
carefully.  Even  in  the  most  urgent  case  imaginable, 
in  which  there  might  be  almost  absolute  necessity  for 
going  upon  the  bond  of  a  brother,  care  should  be  exer- 
cised that  no  obligation  is  taken  that  could  not  be  met 
without  serious  disaster.    If  the  bond  were  for  a  sum 


Sundry  Earthly  Obligations.  569 


that  one  would  be  willing  to  lend  to  the  brother,  or  to 
give  to  him  in  case  of  necessity,  then  the  bond  or  sectirity 
or  indorsement  would  be  allowable,  but  not  otherwise — 
never  to  the  jeopardy  of  one's  own  credit,  nor  to  the  risk 
of  one's  own  business,  nor  to  the  impoverishment  of 
one's  own  family. — Compare  Prov.  22:26;  11:1516:  1-5. 

There  is  a  kind  of  petty  borrowing  and  lending 
practised  by  many,  especially  in  respect  to  household 
articles,  soap,  sugar,  tubs,  tools,  etc.,  that  deserves  con- 
sideration here.  The  New  Creattires,  imder  the  con- 
trol of  the  spirit  of  a  sotmd  mind,  must  deprecate  in  their 
hearts  such  petty  annoyances;  so  much  so  that  they 
will  be  sure  so  to  regulate  their  own  affairs  and  wants  as 
to  make  such  borrowing  an  extremely  rare  matter — a 
matter  of  absolute  necessity  in  case  of  sickness  or  other 
extremity.  It  should  be  a  part  of  the  determination  of 
all  the  Lord's  saints  to  put  other  people  to  as  little  trouble 
as  possible.  If,  therefore,  through  neglect  of  proper 
attention  to  their  affairs,  they  are  short  of  butter  for  a 
meal,  they  should  prefer  to  do  without  it  rather  than 
to  annoy  a  neighbor  and  to  set  a  bad  example.  If  they 
have  only  one  smoothing  iron,  and  cannot  afford  to 
purchase  another,  they  would  best  abide  by  the  con- 
sequences, and  use  the  one  only. 

Those  who  cultivate  such  strict  regulations  in  respect 
to  their  own  affairs  will  naturally  feel  more  annoyed 
than  would  others  if  a  neighbor  comes  to  them  to 
borrow.  Nevertheless,  the  Lord's  people  are  to  be 
lenders,  not  borrowers;  and  our  advice  would  be  that 
in  all  reasonable  moderation  the  Lord's  people  should 
gain  a  notoriety  of  peculiarity  in  both  these  respects — 
that  they  would  be  always  willing  to  lend,  and  that 
heartily,  with  cheerfulness  and  good-will,  and  a  desire 
to  please  and  accommodate,  to  the  extent  that  they  could 
afford  to  lose — and  always  unwilling  to  borrow.  Such 
persons  would  admittedly  be  considered  "good  neigh- 
bors," whether  they  were  thought  "peculiar  people" 
as  respects  their  devotion  to  the  Lord  and  his  Word  or 
not.  True,  the  borrowers  might  not  always  rettim  the 
article,  and  it  might  cost  trouble  to  go  after  it;  or,  in 


S70 


The  New  Creation. 


the  case  of  borrowing  food,  they  might  never  return  it. 
We  shotdd  reflect,  however,  that  if  they  thus  borrowed 
and  consumed  and  failed  to  return  food,  they  would  be 
less  likely  to  come  again  for  more.  If  circumstances 
would  permit,  we  would  prefer  never  to  ask  the  return 
of  a  borrowed  article.  We  would  rather  consider  these 
favorable  opportunities  for  making  friends  with  the 
"mammon  of  unrighteousness" — good  opportunities  for 
sacrificing  trivial  earthly  interests  that  we  might, 
through  these,  obtain  a  greater  moral  and  spiritual 
influence  with  oiir  neighbors. 

While  considering  this  subject  we  might  mention 
another,  closely  related  to  it  in  a  general  way,  viz.,  the 
habit  of  some  of  considering  themselves  at  liberty  to 
intrude  upon  their  friends  as  visitors, — borrowing  the 
neighbor's  time,  is  a  part  of  the  generous  spirit  of 
love  to  be  hospitable,  and  all  of  the  Lord's  people 
should  cultivate  this  disposition  on  every  suitable 
occasion,  as  one  that  is  pleasing  to  the  Lord  and  that  will 
be  helpful  to  their  own  spiritual  growth.  (Heb.  13:  2.) 
They  should  be  pleased  to  entertain  friends,  neighbors, 
for  a  meal  or  for  a  night,  etc.,  as  their  circumstances  may 
permit:  a  heart  desire  to  entertain  should  always  be 
present,  whether  opportunity  for  the  exercise  of  that 
desire  be  found  or  not.  Hospitality  does  not  signify 
lavish  expenditure  beyond  one's  means,  nor  that  better 
should  be  provided  for  a  guest  than  for  one's  own  family. 
It  does  signify,  however,  a  willingness  to  share  such 
things  as  we  have  with  others. 

But  let  us  look  at  the  other  side  of  the  question.  The 
Lord's  consecrated  people  of  the  New  Creation  should 
never  be  intruders.  They  should  be  sure  that  they  have 
a  positive  invitation  and  welcome  before  they  accept 
hospitalities  for  a  meal  or  for  a  night.  How  beautiful 
an  illustration  of  this  proper  principle  we  have  in  the 
case  of  our  Lord,  walking  with  the  two  disciples  to 
Emmaus!  It  was  his  desire  to  go  with  them  into  their 
home,  and  to  share  their  evening  meal,  that  he  might 
confer  additional  blessing  upon  them.  Nevertheless, 
when  they  reached  their  home,  "he  made  as  though  he 


Sundry  Earthly  Obligations. 


571 


would  go  further,"  and  waited  until  they  had  urged,  'or 
constrained  him,  before  he  consented  to  tarry  with  them. 
This  was  not  a  deception,  nor  would  it  be  deceptive  on 
our  part  to  do  similarly.  Our  Lord  would  not  have 
remained  with  them  unless  they  had  urged  him  to  do  so, 
nor  should  we  stay  with  any  except  such  as  give  us  a 
hearty  welcome,  nor  remain  longer  than  the  hearty 
welcome  might  continue,  whatever  otu"  circimistances. 

The  idea  which  seems  to  prevail  in  the  minds  of  some, 
that  they  are  at  liberty  to  "sit  down  upon"  natural 
relatives  or  spiritual  relatives,  is  a  great  mistake.  No 
such  right  prevails.  We  have  the  right  to  give  and  to  be 
generous,  but  are  not  authorized  to  request  or  require 
such  things  from  others.  They  have  the  right  to  give 
or  to  withhold  that  which  is  their  own,  that  of  which  they 
are  stewards.  As  to  how  much  the  New  Creatures 
shoidd  permit  themselves  to  be  imposed  upon  by  mis- 
taken brethren  or  relatives  after  the  flesh  would  depend 
upon  circiamstances,  largely  upon  the  physical  and 
financial  conditions  of  the  visitor.  However,  in  justice 
to  himself,  and  in  justice  also  to  the  visitor  who  has  the 
imsound  mind  upon  this  question,  and  who  purposes  to 
make  his  visit  a  visitation,  the  entertainer  should  kindly 
but  plainly  say — "I  ought  perhaps  to  tell  you  that  it  will 
not  be  convenient  for  me  to  have  you  with  us  longer 
than — '  or  another  good  way  in  dealing  with  such  people 
is  to  tell  them  at  the  beginning  of  their  visit  that  it  will  be 
convenient  to  have  them  tmtil  a  certain  date,  or  to  invite 
them  definitely  for  a  meal  or  a  day  or  .a  week,  as  the  case 
may  be — indicating  clearly  the  extent  of  the  invitation 
and  not  leaving  it  to  conjecture.  Such  a  course  seems 
absolutely  necessary  in  the  interest  of  the  home,  the 
family  ptirse,  one's  own  time,  the  Lord's  service,  etc., 
as  well  as  proper  and  helpful  to  the  large  number  of 
people  who  have  unsound  judgments  along  this  line. 
But  it  is  not  necessary  for  us  either  to  think  or  speak 
imkindly  to  or  of  these.  They  may  perhaps  have  fallen 
more  in  this  particular  than  we  or  some  others,  and  we 
perhaps  by  nature  were  more  fallen  than  they  in  other 
particvdars.    In  any  event  we  should  think  kindl3^ 


572 


The  New  Creation. 


generously,  respecting  them,  and  all  the  more  resolve 
that  we  ovirselves  will  most  thoroughly  avoid  the  obiec- 
tionable  course. 

"take  no  thought  for  the  morrow." 

 MA.TT.  6-  34,  19,  20.  

Our  Lord's  declaration  quoted  above,  and  his  other 
declaration,  "Lay  not  up  for  yoiu"selves  treasure  upon 
earth,  where  moth  and  rust  doth  corrupt,  and  where 
thieves  break  through  and  steal,  but  lay  up  for  your- 
selves treasure  in  heaven,"  have,  we  think,  been  seriously 
misunderstood  by  many  of  his  earnest  and  well-meaning 
followers.  Some  have  concluded  that  the  Lord  meant 
that  they  should  live  "from  hand  to  mouth,"  and  be 
utterly  regardless  of  the  future.  We  see,  on  the  con- 
trary, that  our  heavenly  Father  has  set  us  no  such 
example ;  that  he  continually  takes  thought  for  us,  and 
has  arranged  the  seasons,  the  grains,  vegetables  and 
fruits  in  their  order.  We  see  also  that  he  has  intended 
that  we  should  recognize  similar  principles,  and  has  so 
arranged  nature  that  it  is  necessary  for  us  to  plant  if  we 
would  subsequently  eat,  and  to  weave  if  we  would  have 
wearing  apparel,  and  to  prepare  in  advance  the  oil  which 
would  give  light  in  the  night.  This  same  principle  ap- 
plies to  all  of  life's  affairs,  and  we  should  reject  the 
thought  that  our  Lord  Jesus  intended  to  contradict  or 
overthrow  this  divine  arrangement,  as  shown  in  all 
nature. 

What,  then,  did  our  Lord  mean?  We  answer  that 
in  the  original  of  the  first  text  the  thought  is,  "Take  no 
anxious  [burdensome]  care  for  the  morrow;"  "Sufficient 
unto  the  day  is  the  evil  thereof."  The  Lord's  people 
are  not  to  be  anxious  about  the  future.  They  are  to  be, 
"Not  slothful  in  business,  fervent  in  spirit,  serving  the 
Lord."  While  planting  and  sowing  and  weeding  and 
hoeing,  they  are  by  faith  to  recognize  that  all  of  their 
affairs  are  subject  to  divine  supervision,  and  that  God 
has  promised  that  all  things  shall  work  together  for  good 
to  them  that  love  him.  They  should  so  thoroughly 
apply  the  precious  promises  of  divine  care  that  theif 
hearts  would  be  entirely  free  from  anxiety. 


Sundry  Earthly  Obligations.  573 


We  should  recognize  a  wide  difference  between  care- 
lessness and  anxious  care.  Had  our  Lord  been  careless, 
extravagant,  wastefiil,  thoughtless,  respecting  the  mor- 
row, he  wotild  not  have  told  his  disciples  to  gather  up 
the  fragments  that  remained  after  the  feeding  of  the 
multitudes;  but  he  did  illustrate  in  that  very  incident 
the  propriety  of  taking  thought  for  the  next  meal,  for 
the  next  day.  But  it  was  not  an  anxious  thought  that 
he  commended.  The  disciples  were  to  use  that  which 
had  been  put  into  their  hands,  and  not  to  waste  any 
of  it.  But  if  their  supply  were  exhausted  through  no 
fault  of  theirs,  and  if  they  had  no  means  of  replenishing 
it,  they  should  trust  the  Lord  so  implicitly  as  to  shut  out 
anxiety,  though  not  to  remit  their  energy.  This  same 
thought  is  illustrated  in  the  case  of  Joseph  in  Egypt, 
where,  under  divine  direction,  he  laid  up  treasures  of 
wheat  during  seven  plentiful  years,  and  thus  made 
provision  for  the  following  seven  years  of  famine. 

Neither  does  the  second  text  imply  carelessness  in 
respect  to  the  daily  affairs  of  life — the  interests  of  the 
present  life,  proper  provision  for  otir  families,  etc. 
What,  then,  does  it  signify?  It  means  that  nothing  of 
an  earthly  kind  should  become  oiu:  treasure — that  we 
should  esteem  above  all  others  the  heavenly  treasiire. 
Upon  it  oiu-  hearts  should  be  centered,  and  upon  it  we 
should  continually  feast  our  minds;  thus  rich,  we  should 
have  the  spiritual  rest  by  faith,  trusting  the  divine 
promises.  The  world  knows  none  of  these  exceeding 
great  and  precious  things  which  the  New  Creatures  have 
k>y  faith.    And,  as  the  hymn  expresses  it, 

"Each  heart  will  seek  and  love  its  own; 
My  goal  is  Christ,  and  Christ  alone." 

In  choosing  Christ  we  are  choosing  not  only  the  glory, 
honor  and  immortality  promised  to  those  who  are  his, 
but  we  are  choosing  also  the  svifferings  of  this  present 
time,  the  special  trials  and  testings  and  experiences 
promised  to  those  who  walk  in  his  footsteps,  as  a 
necessary  education  and  preparation  for  the  glories  to 
come.  Moreover,  all  who  are  thus  seeking  Christ,  all 
who  have  thus  made  full  consecration  of  themselves  to 


574 


The  New  Creation. 


the  Lord,  have  nothing  of  an  earthly  kind  that  they 
should  call  their  own.  When  they  were  of  the  earth, 
earthy,  they  counted  their  earthly  interests  as  personal 
possessions;  but  when  they  became  the  Lord's  they  gave 
themselves,  with  all  that  they  possessed,  to  him.  Houses, 
lands,  children,  husband,  wife,  brothers,  sisters — all 
were  devoted,  consecrated  to  the  Lord.  None  of  these, 
therefore,  can  now  be  the  treasures  of  the  New  Creation. 

This  does  not  mean  that  a  man  may  not  love  his 
wife,  or  the  wife  her  husband, — greatly  appreciating 
each  other.  It  does  not  mean  that  they  may  not  love 
their  children  and  highly  appreciate  their  qualities  of 
heart  and  mind.  It  does  not  mean  that  they  may  not 
still  love  and  appreciate  the  beauties  of  Nature.  It  does 
not  mean  that  they  may  not  possess  a  house  or  own  an 
animal.  But  it  does  mean  that  none  of  these  earthly 
possessions  can  any  longer  be  their  treasures,  or  in  any 
sense  of  the  word  stand  in  competition  with  the  Lord, 
whom  they  have  accepted  as  "the  chief  est  amongst  ten 
thousand  and  the  one  altogether  lovely." 

Money  is  not  to  be  loved,  reverenced,  worshiped:  we 
are  not  to  be  its  slaves  or  servants.  We  have  given  our 
allegiance  as  sons  and  as  servants  to  the  Almighty 
Creator,  and  money  is  one  of  his  servants  and  tools,  and 
should  thus  be  regarded  by  us  who  are  stewards  of  so 
much  of  it  as,  in  divine  providence,  may  come  under  our 
control. 

But  do  we  not  remember  the  Lord's  words  to  the 
young  man,  who  came  to  him  saying,  "What  lack  I  yet?" 
and  to  whom  Jesus  replied,  "If  thou  wouldst  be  perfect, 
go  sell  that  thou  hast,  and  give  to  the  poor,  and  thou 
shalt  have  treasure  in  heaven:  and  come,  take  up  thy 
cross  and  follow  me; — and  he  went  away  sorrowful,  for 
he  had  great  possessions."  (Matt.  19:  16-22.)  Does 
not  this  teach  us  the  necessity  for  all  the  Lord's  people 
becoming  poor?  Yes,  we  answer:  "How  hardly  shall 
they  that  have  riches  enter  into  the  Kingdom  of  God! 
It  is  easier  for  a  camel  to  go  through  a  needle's  eye*  than 

*Thc  large  cities  of  the  East  in  olden  times  had  great  gates 
which  were  closed  at  sundown,  and  not  permitted  to  br 


Sundry  Earthly  Obligations.  575 


for  a  rich  man  to  enter  into  the  Kingdom  of  heaven." 
(Matt.  19:  24.)  The  rich  have  temptations  in  the  good 
things  of  this  present  Ufe,  which  tend  to  attract  their 
hearts  and  become  their  idols  and  their  treasures. 
They  are  therefore  less  favorably  situated  in  this  respect 
than  the  poor,  who  have  little  of  this  world's  goods  to 
set  their  hearts  upon,  and  who  are  the  more  inclined 
to  hear  with  joy  the  good  tidings  of  divine  grace,  the 
great  riches  which  the  Lord  has  in  reservation  for  his 
faithful.  It  wovdd  be  a  mistake,  however,  to  suppose 
that  none  cotild  possess  this  world's  goods  without  abus- 
ing them,  worshiping  them,  idolizing  them,  considering 
them  their  treasTores.  It  wotild  be  an  equal  mistake  to 
suppose  that  those  who  lack  earthly  riches  cannot  wor- 
ship them  and  make  treasures  of  them.  Who  has  not 
known  or  heard  of  poor  people  who  evidently  worshiped 
wealth,  craved  it,  struggled  continually  for  it,  and  were 
ever  discontented  because  unable  to  lay  hands  upon 
that  which  their  hearts  grasped  as  a  treasure  ? 

All  who  come  to  the  Lord,  whether  rich  or  poor  in 
respect  to  this  world's  goods,  must  come  with  the  under- 
standing of  a  ftill  consecration — a  full  sacrifice  of  their 
hearts,  their  wills,  and  all  that  they  possess — else  they 
will  not  be  accepted.  The  poor  man  who  comes  to  the 
Lord  must  give  up  the  idols  of  his  imagination  and 
ambition,  his  covetousness  for  earthly  wealth  which  he 
has  not  yet  attained.  The  rich  man  coming  to  the 
Lord  must  come,  likewise,  with  a  full  surrender  of  his 
will,  giving  up  his  plans  and  schemes  of  an  earthly  kind, 
to  which  he  was  previously  devoting  the  best  of  life's 
energies:  he  must  sacrifice,  not  only  what  he  possesses, 
but  all  for  which  he  hoped,  at  which  he  aimed  and  which 

opened  until  morning,  lest  an  enemy  shovdd  take  advantage 
and  make  an  attack.  But  they  had  small  gates  which  were 
guarded,  and  through  which  a  man  might  enter  and  might 
even  bring  in  his  camel,  by  taking  off  the  load  and  permitting 
the  animal  to  crawl  in  on  its  knees.  These  small  gates  were 
called  "needles'  eyes."  Thus  a  rich  man  may  gain  access  to 
the  Kingdom,  but  not  encumbered  with  earthly  riches  or  treas- 
ures.   These  must  be  laid  oS. 


576 


lite  New  Creation. 


he  was  ambitious  to  secure — all  must  be  laid  upon  the 
Lord's  altar  or  he  cannot  be  his  disciple. 

The  rich  young  man  might  have  tmderstood  our  Lord's 
words  better  had  he  been  in  the  right  attitude  of  mind ; 
for  we  believe  that  the  Lord  would  have  explained 
matters  to  him  further.  If  he  ha,d  said,  Lord,  I  accept 
the  conditions;  I  sxirrender  my  all  to  you,  as  God's 
representative.  How  shall  I  proceed  to  carry  out  your 
instructions?  Shall  I  sell  my  flocks  and  herds  and 
lands  and  houses,  and  take  the  gross  sum  thus  received, 
and  call  together  the  poor,  and  toss  the  money  into  the 
air,  and  let  them  scramble  for  it,  or  how  should  I  pro- 
ceed ?    Please  give  me  fiu-ther  instructions. 

We  can  fancy  the  Lord  saying  to  him,  You  have  now 
reached  the  point  to  which  I  desired  you  to  come,  and  I 
will  explain  my  injunction  more  particularly.  You 
have  now  consecrated  your  all  to  God,  making  it  subject 
to  his  will, — to  be  used  according  to  your  understanding 
of  what  his  will  is,  and  you  are  asking  me  respecting  his 
will.  I  will  tell  you:  his  will  is  that  you  should  yourself 
become  his  steward,  not  merely  to  keep  the  property, 
but  his  steward  in  spending  it,  in  using  it  as  well,  as 
wisely,  as  you  know  how.  And  I  suggest  that  you  begin 
by  taking  the  money  which  you  have  in  bank  and  using 
it.  You  may,  if  you  choose,  begin  here,  with  my 
apostles  and  followers.  See  what  good  you  can  do  to 
them.  As  you  use  up  that  money,  sell  a  house  or  a 
flock  of  sheep  or  a  drove  of  cattle,  and  thus  proceed  to 
use  the  means  which  God  has  placed  in  your  control — 
becoming  his  steward,  expecting  that  having  made  a 
consecration  of  all  to  him,  he  will  ultimately  call  for  an 
account.  Then  if  you  shall  be  able  to  show  that  you 
have  used  that  which  you  consecrated  to  him  as  wisely 
and  as  thoroughly  as  you  knew  how,  you  may  expect 
to  hear  the  blessed  words,  "Well  done,  good  and  faithful 
servant ;  enter  thou  into  the  303^5  of  thy  Lord." 

A  consecration  of  our  all  to  the  Lord  does  not  mean 
that  all  of  our  ix)Sses3ions  should  be  used  exclusively  in 
religious  work.  As  the  Lord's  stewards  we  are  to  seek 
continually  to  know  what  would  please  him,  obtaining 


Sundry  Earthly  Obligations. 


577 


our  instructions  from  his  Word.  There  we  are  taught 
to  glorify  him;  and  in  seeking  to  glorify  him  we  are  to 
endeavor  to  use,  not  only  otir  voices  and  pens,  but  all 
of  our  talents,  including  ovu"  money  or  property  talent. 
Since  we  are  the  Lord's,  all  obligations  resting  against 
us  are  obligations  resting  against  the  time  and  property 
which  we  have  consecrated.  For  instance,  to  have  a 
wife  means  to  have  an  obligation  to  her  of  reasonable, 
proper  attention  and  maintenance;  and  similarly  chil- 
dren are  mortgages  upon  whatever  we  possess  of  property 
or  time  or  talent. 

It  is  God's  will  that  we  should  recognize  these  mort- 
gages, and  that  we  shotdd  day  by  day  meet  their 
requirements  in  a  reasonable  manner; — not  forgetting 
that  we  are  expected  not  to  be  wasteful  of  the  Lord's 
means,  but  to  seek  to  turn  as  much  as  possible  of  it 
into  such  channels  as  would  be  specially  useftil  in  the 
promotion  of  religious  truth — the  spread  of  the  good 
tidings  of  great  joy — as  representing  our  highest  con- 
ception of  good  things  for  the  growing  creation.  The 
point  we  make  is  that  the  care  of  the  wife  and  children, 
or  aged  parents  or  others  properly  dependent  upon  us, 
is  recognized  of  the  Lord  as  a  proper  use  of  a  portion  of 
what  we  have  consecrated  to  him.  But  we  are  not  to 
permit  extravagance  or  wastefulness  in  these  directions 
to  interfere  with  the  tise  of  our  means  more  directly  in 
what  is  to  us  the  chief  work  of  life — the  proclamation  of 
the  Gospel,  the  good  tidings  of  the  Kingdom. 

Not  only  are  we  not  to  rob  otu"  families  of  things  need- 
ful for  their  proper  care,  but  the  Scriptures  instruct  us 
that  it  is  a  part  of  ovu*  duty  to  make  provision  for  them, 
looking  down  to  some  extent  to  the  futiire.  Hark  to 
the  message  through  the  wise  man,  "Go  to  the  ant,  thou 
sluggard;  consider  her  ways  and  be  wise."  (Pro v.  6:6.) 
We  find  the  ant  laying  up  a  good  supply  of  novirishment 
for  its  prospective  young;  and  so  the  Apostle  tells  us, 
parents  ought  to  lay  up  for  their  children.  ( 2  Cor.  12:14.) 
According  to  the  natural  disposition  and  tendency  of 
cvtr  selfish,  fallen  natures,  probably  fewer  have  need  for 
admonition  along  this  line  than  have  need  of  advice 
37  F 


\ 


578  The  New  Creation. 

against  going  to  an  extreme  in  the  contrary  direction. 
The  thought  of  the  Scriptures  on  the  subject  is  ex- 
pressed again  in  the  Apostle's  words,  "Provide  things 
honest  in  the  sight  of  all  men;"  and  again,  "He  that 
provideth  not  for  his  own  .  .  .  hath  denied  the 
faith  and  is  worse  than  an  tmbeliever." — Rom.  12:  17; 
I  Tim.  5:  8. 

The  thought  would  appear  to  be  that  every  parent 
owes  it  to  his  child  to  give  him  more  of  a  start  in  life 
than  merely  the  imperfect  dying  little  body  bom  into 
the  world.  Having  brought  children  into  the  world, 
it  becomes  the  duty  of  parents  to  see  to  their  reasonable 
and  proper  establishment  in  it.  This  includes  not  only 
the  dispensing  of  food  and  raiment  during  childhood 
and  youth,  but  also  the  provision  of  intellectual  and 
moral  instructions  to  which  we  have  already  referred; 
and  all  this  means  laying  up,  laying  aside  from  personal 
consumption,  in  the  interest  of  the  children.  Seeing 
the  imcertainties  of  life,  it  would  not  be  an  unreasonable 
application  of  the  Scriptural  injunction  for  the  parent 
to  have  something  laid  up  for  the  necessities  of  his 
family  in  the  event  of  his  death  before  they  had  reached 
maturity.  It  is  not  our  thought  that  the  Apostle  meant 
that  parents  should  seek  to  lay  up  fortunes  for  their 
children  to  quarrel  over  and  to  be  injured  by.  The 
child  fairly  well  bom  and  who  receives  a  reasonable 
education  and  guidance  to  maturity,  is  well  off,  has  a 
rich  legacy  in  himself;  and  the  parent  who  has  made 
such  provision  for  his  children  has  every  reason  to  feel 
that  he  has  been  ruled  in  the  matter  by  the  sound  mind, 
the  holy  Spirit,  the  right  disposition,  approved  by  the 
Lord,  even  though  he  leave  no  property  to  his  family, 
or  not  more  than  a  shelter  or  home.  Such  a  man  has 
discharged  his  stewardship  and  such  children  will  be 
svire  in  the  end  to  appreciate  his  faithfulness. 

ORGANIZATIONS  FOR  MUTUAL  BENEFIT,  ETC. 

We  are  living  in  a  day  of  organization,  and  it  must  be 
admitted  that  some  of  these  have  been  and  are  truly 
wise  and  beneficial  arrangements.  Insurance  com- 
panies of  every  kind  are,  of  course,  on  a  commercial 


Sundry  Earthly  Obligations.  579 


footing,  not,  strictly  speaking,  philanthropic.  They  are 
endeavors  on  the  part  of  humanity  to  bridge  over  the 
uncertainties  and  difficulties  of  the  present  life — to  make 
provision  ahead  for  death  and  its  calamitous  results  in 
the  affairs  of  dependent  ones.  We  need  not  go  into 
descriptions  or  details  respecting  the  various  kinds  of 
insurance,  but  may  say  at  once  that  it  is  piurely  a  matter 
of  business  judgment,  and  not  a  religious  question, 
whether  or  not  the  Lord's  people  shall  avail  themselves 
of  insurance  opportimities. 

We  have  known  circumstances  in  which  we  consider 
that  the  father  of  a  family  did  wisely  in  keeping  an 
insurance  policy  for  the  benefit  of  his  wife  and  children. 
Especially  is  this  a  wise  cotu-se  where  the  wife  is  not  in 
sympathy  with  Present  Truth  and  the  husband's  views 
respecting  the  near  future,  and  when  she  desires  in- 
surance as  a  protection  and  as  a  rest  and  relief  to  her 
mind.  If  the  husband's  judgment  in  any  considerable 
degree  coincides  with  that  of  his  wife,  we  think  he  would 
do  well  to  maintain  such  insiurance.  We  are  not  ad- 
vocating insiu"ance,  and  as  for  the  writer,  he  carries 
none.  We  are  merely  pointing  out  that  nothing  in  the 
Scriptures  is  designed  to  govern  or  regulate  the  conduct 
of  New  Creattires  in  this  respect,  and  that  each  must 
use  his  own  judgment  in  harmony  with  his  own  pecu- 
liar conditions  in  deciding  the  matter. 

According  to  our  expectations  the  stress  of  the  great 
time  of  trouble  will  be  on  us  soon,  somewhere  between 
1910  and  1912 — culminating  with  the  end  of  the  "Times 
of  the  Gentiles,"  October,  1914.* 

The  beginning  of  the  severity  of  the  trouble  is  not  dis- 
tinctly marked  in  the  Scriptures,  and  is  rather  conjecturaL 
We  infer  that  so  great  a  trouble,  so  world-wide  a  catas- 
trophe, could  scarcely  be  accon  plished  in  less  than  three 
years,  and  that  if  it  lasted  mu  ;h  more  than  three  years 
"no  flesh  would  be  saved."  In  harmony  with  these 
anticipations  we  expect  that  when  the  financial  storm 
shall  sweep  over  Christendom,  business  and  banks  and 
insurance  and  property  values  will  all  go  down  together; 
*Vol.  II.,  pp.  76-78. 


58o 


The  New  Creation. 


that  this,  indeed,  will  constitute  a  serious  feature  of 
the  trouble,  carrying  dismay  and  chagrin  to  hearts 
which  have  nothing  else  to  rest  upon, — no  heavenly 
treasures. 

It  is  very  reasonable  to  assume  that  what  are  called 
the  fraternal  instirance  societies  will  fall  before  the 
regular  companies,  because  the  former  are  without 
capital,  and  depend  upon  assessments;  and  because 
these  assessments  will  become  the  more  onerous  as  the 
membership  of  the  societies  not  only  ceases  to  increase, 
but,  imder  pressing  conditions,  will  dwindle.  The 
failure  of  these  various  associations  will,  undoubtedly, 
dash  the  hopes  of  many,  and  make  them  reckless  re- 
specting all  earthly  prospects.  Each,  therefore,  must 
decide  for  himself  his  wisest  course  as  a  steward  of 
whatever  property  or  income  he  may  have;  but  none 
of  the  New  Creation,  controlled  and  guided  by  faith  in 
the  Ivord,  will  feel  such  a  trepidation  in  respect  to  the 
future  as  would  bring  fear  to  their  hearts ;  nor  will  this 
class  place  such  confidence  in  any  human  agency, 
protection  or  assistance  as  would  make  them  feel 
dependent  upon  it  as  their  treasure,  and  heart-broken  in 
the  event  of  its  failure. 

This  brings  before  us  the  whole  question  of  orders, 
societies,  etc.,  and  what  privileges  the  New  Creation  has 
in  connection  with  such  organizations.  Is  it  right  for 
them  to  be  members  of  these  societies?  We  answer 
that  while  Church  associations  are  purely  religious,  and 
labor  and  beneficial  organizations  in  general  are  purely 
secular,  there  are  still  other  orders  which  combine  the 
religious  and  the  secular  features.  As  we  understand  the 
matter,  for  instance,  the  Free  Masons,  Odd  Fellows, 
Knights  of  Pythias,  etc.,  perform  certain  rites  and 
ceremonies  of  a  religious  kind.  Let  it  be  understood 
that  we  are  not  waging  any  warfare  upon  those  who 
hold  membership  in  these  various  orders,  even  as  we 
are  not  waging  warfare  against  the  various  sectarian 
religious  systems.  We  place  upon  one  level  all  of  those 
which  have  any  religious  ceremonies,  teachings,  etc., 
and  consider  them  all  as  parts  of  Babvlon,  some  quartern 


Sundry  Earthly  Obligations.  581 


or  wards  of  which  are  cleaner,  and  others  less  clean,  but 
all,  nevertheless,  full  of  confusion,  error — contrary  to  the 
divine  intention,  as  displayed  in  the  organization  of  the 
primitive  Church  and  the  instructions,  by  word  and 
example,  given  to  it  by  the  inspired  Founder,  and  his 
twelve  apostles. 

We  admonish  the  New  Creation  to  have  nothing 
whatever  to  do  with  any  of  these  semi-religious  societies, 
clubs,  orders,  churches;  but  to  "Come  out  from  amongst 
them,  and  be  ye  separate,  and  touch  not  the  imclean 
thing."  (2  Cor.  6:  17.)  Their  things,  their  worship, 
their  teachings,  their  doctrines,  are  unclean  to  us, 
though  they  may  not  be  unclean  to  themselves.  The 
eyes  of  our  understanding  have  been  opened,  and  now 
to  us  all  things  appear  in  a  new  light,  so  that  things 
which  we  once  loved  now  we  hate,  and  things  which  we 
once  hated  now  we  love. 

But  as  concerns  other  orders  and  societies,  which  con- 
tain nothing  of  a  religious  character,  worship,  teaching, 
doctrine,  practice,  but  are  merely  mutual-benefit  in- 
surance societies,  and  which  attach  signs  and  passwords 
merely  as  a  diversion;  or  as  respects  other  societies  of 
working  men,  trades  unions  for  mutual  benefit  and 
protection  against  injustice  and  for  the  maintenance  of 
reasonable  wages; — we  have  nothing  to  say  against 
these.  They  all  claim  to  be  organized  along  lines  of 
justice,  such  as  we  could  approve.  They  all  claim  to 
have  no  intention  of  violating  the  laws,  human  or 
divine.  We  see,  therefore,  no  valid  objection  that  could 
be  raised  against  these,  if  for  any  reason  the  New 
Creature  found  it  to  be  either  necessary  or  expedient  to 
become  associated  with  them.  Our  own  choice  and  our 
advice  to  others,  so  far  as  it  will  practicably  apply  to 
their  cases,  would  be  to  stand  free  from  all  human  or- 
ganizations, imited  only  to  the  Lord  and  to  those  who 
have  his  Spirit ;  but  we  well  know  the  stress  under  which 
labor  organizations  came  into  being,  and  that  if  it  were 
not  for  their  existence  in  all  probability  the  wages  of  the 
working  men  would  be  lower  than  they  are,  and  their 
general  conditions  worse. 


582  TJie  New  Creattcn. 

Yet,  while  we  feel  a  general  sympathy  with  the  ob- 
ject of  these  associations,  we  cannot  indorse  all  the 
methods  sometimes  pvirsued,  for  all  must  admit  that 
they  frequently  use  the  power  of  organization  in  a 
tyrannical  manner.  We  must  sympathize  with  their 
general  purpose,  viz.:  a  resistance  to  the  pressure  sure 
to  attend  the  acciunulation  of  wealth,  and  the  general 
tendencies  under  such  circumstances,  in  the  hands  of  the 
selfish,  to  crowd  the  poor  to  the  point  of  resistance.  Our 
advice  to  the  brethren  living  in  commvinities  where 
labor  organizations  are  in  power,  and  upholding  wages, 
would  be  that  they  voluntarily  contribute  to  the  ex- 
penses of  the  organization  the  same  amount  thej'  would 
if  they  were  members,  and  with  the  same  regularity,  and 
that  in  general  they  obey  the  commands  of  the  order, 
unless  they  be  contrary''  to  their  consciences ;  but  that 
if  possible  they  avoid  membership,  explaining  their 
position  to  some  extent  at  the  time  of  proffering  their 
share  in  the  assessments.  This  would  make  manifest  to 
all  that  the  desire  to  be  free  from  membership  was  not 
a  selfish  desire  to  shirk  a  responsibility  for  the  expenses 
incidental  to  the  preservation  of  the  favorable  con- 
ditions under  which  labor  operates. 

If,  however,  nothing  short  of  regular  membership  will 
be  accepted,  we  know  of  no  command  of  the  Scriptures 
or  other  reason  why  they  should  abstain  from  member- 
ship,— especially  if  membership  be  made  a  condition 
upon  which  their  daily  bread  would  depend.  Let  them 
join  under  such  circumstances,  and  pay  their  dues 
regularly,  but  avoid  attendance  at  meetings  imless  at 
such  times  as  they  have  reason  to  believe  they  could 
give  a  word  in  season  that  might  be  helpful  in  the  proper 
direction  of  the  interests  of  the  order,  in  harmony  with 
peace  and  righteousness.  In  the  event  of  a  strike,  let 
them  obey  the  order  to  withdraw,  yet  take  no  part  what- 
ever in  anything  that  would  be  riotous  or  contrary  to 
the  rights  and  liberties  of  others;  and  let  this  be  thor- 
ougWy  known  to  the  officers  of  the  society,  so  tha^  they 
would  not  think  of  requiring  such  service. 


V 


Sundry  Earthly  Obligations. 


583 


CONSCIENTIOUS  MEDDLING. 

"Busybodying  in  other  men's  matters"  is  severely 
reproved  by  the  Apostle,  as  wholjy  inconsistent  with  the 
new  minds  of  the  New  Creation,  (i  Tim.  5:  13;  i  Pet. 
4:  15.)  A  busy  bod}'  is  one  who  busies  himself  in  the 
affairs  of  others,  with  which  he  has  properly  nothing 
whatever  to  do.  Even  the  "children  of  this  world" 
are  wise  enough  in  their  generation  to  discern  that  in  the 
brief  span  of  present  life  a  person  of  reasonably  sound 
mind  has  quite  sufficient  to  occupy  him  in  attending  to 
his  own  business  properly;  and  that  if  he  should  give 
sufficient  attention  to  the  business  of  others  to  be 
thoroughly  competent  to  advise  them  and  meddle  in  their 
concerns  he  would  surely  be  neglecting  to  some  extent 
his  own  affairs.  Much  more  should  the  New  Creatures, 
begotten  of  the  Lord  to  the  spirit  of  a  sound  mind, 
realize  this  truth,  and  additionally  realize  that  they 
have  still  less  time  than  the  world  for  meddling  in  the 
affairs  of  others,  their  time  being  not  their  own,  because 
of  their  full  consecration  of  time,  talent,  influence,  all 
to  the  Lord  and  his  service. 

Such,  even  if  lacking  a  naturally  sound  mind  on  this 
subject,  will  be  constrained  in  the  right  direction  by  the 
injunctions  of  the  Scriptures,  and  by  the  realization  that 
the  time  is  short  for  the  fulfilment  of  their  covenanted 
sacrifice.  They  should  also  realize  that  the  Golden 
Rule,  the  law  of  the  New  Creation,  prohibits  everything 
akin  to  busybodying.  Assuredly  they  would  not  ap- 
preciate having  others  meddle  in  their  business,  and 
should  be  equally  careful  to  do  to  others  as  they  would 
be  done  by.  The  Apostle  realized,  nevertheless,  that 
the  reverse  of  this  is  the  general  worldly  spirit,  and, 
hence,  admonishes  the  saints  to  study,  to  practice,  to 
learn,  along  this  line.  His  words  are,  "Study  to  be 
quiet,  and  to  do  your  own  business. " — i  Thess.  4:11. 

This  natural  disposition  to  be  careful  about  the  affairs 
of  others,  and  to  lend  a  hand  in  correcting  them,  and 
in  picking  motes  out  of  a  brother's  eye,  to  the  neglect  of 
the  beam  in  one's  own  eye,  as  the  Lord  illustrated  the 
matter  (Matt.   7:  3-5),  sometimes  attacks  the  New 


584 


The  New  Creation. 


Creature  in  a  peculiar  form.  He  fancies  that  it  is  his 
"duty"  to  advise,  to  pick,  to  investigate,  to  chide,  to 
reprove.  As  he  turns  the  matter  over  in  his  mind  he 
convinces  himself  that  not  to  do  so  would  be  sin;  and 
thus  he  becomes  what  we  might  designate  a  con- 
scientious busybody,  or  meddler — one  whose  meddle- 
someness is  made  doubly  strong  and  aggressive  by  a 
misinformed  and  misdirected  conscience.  These,  often 
sincere  and  good  people,  veritable  New  Creatiu-es,  are 
hindered  by  this  flaw  in  all  that  they  attempt  to  do  in 
the  LfOrd's  service.  Each  should  take  himself  in  hand, 
and  learn  to  apply  the  rules  of  justice  and  love  already 
pointed  on,.  He  should  educate  his  conscience  to 
discriminate  between  brotherly  duty  and  busybodj'ing; 
and  so  far  as  our  observation  goes  the  majority  of  the 
Lord's  people,  as  well  as  of  the  world,  would  find  them- 
selves doing  a  great  deal  less  chiding,  rebuking,  fault- 
finding and  picking,  after  coming  to  appreciate  the 
rules  of  justice  and  of  love,  as  combined  in  the  Golden 
Rule  and  applied  to  the  affairs  of  life  and  their  inter- 
course with  others. 

It  is  safe  to  inquire  respecting  any  matter  suggesting 
itself  along  these  lines, — Is  it  any  of  my  business?  In 
our  intercourse  with  the  world  we  will  generally  find 
upon  careful  examination  that  it  is  not  our  business  to 
chide  or  reprove  or  rebuke  them.  We  have  been  called 
of  the  Lord,  and  have  turned  aside  from  the  course  of  the 
world  to  follow  in  the  narrow  path ;  that  is  our  business. 
We  should  desire  the  world  to  let  us  alone,  that  we  may 
follow  the  Lord ;  and  correspondingly,  we  should  let  the 
world's  concerns  alone,  addressing  ourselves  and  our 
Gospel  message  to  him  that  "hath  an  ear  to  hear." 
The  world,  not  having  been  called  of  the  Lord,  and  not 
having  come  into  the  "narrow  way,"  has  a  right  to 
choose  respecting  its  own  way,  and  has  a  right  to  expect 
that  we  will  not  interfere,  as  we  do  not  wish  to  be  inter- 
fered with.  This  will  not  hinder  the  fact  that  our  light 
will  be  shining,  and  thus  we  will  indirectly  be  exercising  a 
continued  influence  upon  the  world,  even  though  we  do 
not  reprove  or  otherwise  meddle  in  the  affairs  of  others. 


Sundry  Earthly  Obligations. 


58s 


Where  the  matter  is  one  of  business,  in  which  we  are 
financially  concerned,  it,  of  cotirse,  will  not  be  meddling 
with  other  people's  business,  but  minding  otir  owa 
business,  to  give  proper  attention  to  such  a  matter. 
Neither  is  it  meddling  for  the  parent  to  have  a  knowledge 
and  direction  in  respect  to  all  the  transpiring  interests 
of  the  family  and  home.  Yet  even  here  the  personal 
rights  of  each  member  of  the  family  should  be  considered 
and  conserved.  The  husband  and  father  of  the  family, 
being  recognized  as  its  head  and  chief  in  authority, 
should  use  that  authority  in  loving  moderation  and  wise 
consideration.  The  individuality  of  the  wife,  her  tastes 
and  preferences,  should  have  his  consideration,  and  as 
his  representative  she  should  be  qualified  with  full  power 
and  authority  in  her  own  special  domain  as  his  helpmate 
and  home-keeper ;  and  in  his  absence  she  should  rep- 
resent his  authority  fully  in  respect  to  all  the  affairs  of 
the  family.  The  children  also,  according  to  age,  should 
be  given  a  reasonable  degree  of  privacy  and  individuality 
in  their  affairs,  the  parent  merely  exercising  his  authority 
and  supervision  in  such  connections  as  would  minister 
to  the  order  and.  comfort  of  the  home,  and  to  the  proper 
development  of  its  members  in  matters  mental,  moral 
and  physical.  Children  should  be  early  taught  not  to 
pick  at  each  other,  nor  to  meddle  with  each  other's  be- 
longings, but  to  respect  each  other's  rights  and  to  do 
kindly  and  generously  each  to  the  other  according  to  the 
Golden  Rule. 

Nowhere  is  this  admonition  against  busybody ing  more 
important  to  be  remembered  than  in  the  Church. 
Brethren  should  speedily  learn,  from  the  Word  as  well  as 
from  precept  and  example  of  the  elders,  that  it  is  not 
the  divine  intention  that  they  should  meddle  in  each 
other's  business  nor  discuss  each  other;  but  that  here, 
as  elsewhere,  the  divine  rule  applies,  "Speak  evil  of  no 
man."  Busybodying — thinking  and  talking  about  the 
private  affairs  of  others,  with  which  we  have  no  dii'ect 
concern — leads  to  evil  speaking  and  back-biting,  and 
engenders  anger,  malice,  hatred,  strife,  and  various 
works  of  the  flesh  and  of  the  devil,  as  the  Apostle  points 


586 


The  New  Creation. 


out.  (Col.  3 :  s-io.)  Thus  it  often  is  that  little  seeds  of 
slander  are  planted  and  that  great  roots  of  bitterness 
develop,  whereby  many  are  defiled.  All  who  have  the 
new  mind  surely  recognize  the  banefulness  of  this  evil, 
and  all  of  them  should  be  models  in  their  homes  and 
neighborhoods.  The  worldly  mind  can  realize  that 
murder  and  robbery  are  wrong,  but  it  requires  a  higher 
conception  of  justice  to  appreciate  the  spirit  of  the  di- 
vine Law — that  slander  is  an  assassination  of  character, 
and  that  stealing  a  neighbor's  good  name  under  any 
pretext  is  robbery.  The  worldly-minded  grasp  this 
matter -to  some  extent,  and  their  sentiments  are  rep- 
resented in  the  poet's  words:  "He  who  steals  my  pvirse 
steals  trash ;  ,  .  .  but  he  who  filches  my  good  name 
steals  that  which  not  enriches  him,  but  leaves  me  poor 
indeed." 

"blessing  god  and  cursing  men." 

No  wonder  the  Apostle  James  terms  the  tongue  an 
unruly  member,  full  of  deadly  poison!  No  wonder  he 
declares  that  it  is  the  most  difficult  member  of  our  bodies 
to  govern-  No  wonder  he  says  that  it  sets  on  fire  the 
coiirse  of  nature!  (James,  Chap,  iii.)  Who  has  not  had 
experience  along  these  lines?  Who  does  not  know  that 
at  least  one-half  the  difficulties  of  life  are  traceable  to 
unruly  tongues;  that  hasty  and  impetuous  words  have 
involved  wars  costing  millions  of  money  and  hundreds 
of  thousands  of  lives ;  that  they  are  also  at  the  founda- 
tion of  one-half  the  law-suits,  and  more  than  one-half  of 
the  domestic  troubles  which  have  affected  our  race  for 
the  past  six  thousand  years!  The  Apostle  declares 
respecting  the  tongue,  "Therewith  bless  [praise]  we  God, 
and  therewith  curse  [injure,  defame,  blight]  we  men, 
made  in  the  image  of  God.  My  brethren,  these  things 
ought  not  so  to  be."  (Verse  9.)  The  Christian  who 
merely  has  attained  to  the  standard  of  not  stealing 
from  his  neighbor,  or  not  murdering  him  but  who 
commits  depredations  upon  that  neighbor  with 
his  tongue — wounding  or  slaying  or  stealing  his  rep- 
utation, his  good  name — is  a  Christian  who  has  mad* 


Stindry  Earthly  Obligations.  587 


very  little  progress  in  the  right  way,  and  who  is  still  far 
from  the  Kingdom  of  heaven  condition. 

All  know  how  difficult  a  matter  it  is  to  control  the 
tongue,  even  after  we  realize  its  vicious  disposition  in  our 
fallen  nature.  We,  therefore,  call  attention  to  the  only 
proper  method  of  restraining  or  curbing  the  tongue, 
viz.,  through  the  heart.  The  inspired  Word  declares 
that  "Out  of  the  abundance  of  the  heart  the  mouth 
speaketh."  This  being  true,  it  implies  that  when  we 
have  a  great  deal  of  difficulty  with  our  tongues,  there 
is  a  great  deal  that  is  not  altogether  right  about  our 
hearts ;  and  that  in  proportion  as  we  get  ovir  hearts  right 
we  will  have  the  less  difficulty  in  controlling  o\xr  tongues. 
The  lips  which  continually  speak  scornfully  of  others 
indicate  a  proud,  haughty,  domineering,  self-con- 
scious condition  of  the  heart.  The  lips  which  con- 
tinually speak  evil  of  others,  either  directl)'  or  by  in- 
sinuation, indicate  that  the  heart  back  of  the  lips  is  not 
pure,  not  filled  with  the  Lord's  spirit  of  love, — for  "Love 
worketh  no  ill  to  his  neighbor,"  not  even  in  thought. 
It  "thinketh  no  evil."  It  would  not  permit  itself  to 
surmise  evil  respecting  him.  It  will  give  him  the  benefit 
of  every  doubt,  and  rather  surmise  the  favorable  than 
the  unfavorable. 

Self-love  is  usually  strong  enough  in  all  mankind  to 
hinder  the  tongue  from  speaking  anything  to  its  own 
injtiry;  and  proper  love,  unselfish,  that  would  love  the 
neighbor  as  himself,  would  be  as  loth  to  speak  to  the 
detriment  of  one's  neighbor  or  brother,  or  even  to  cast 
a  reflection  against  his  conduct,  as  it  would  be  unwilling 
to  take  such  a  course  against  itself.  We  see  then,  from 
whatever  direction  we  look  at  the  subject,  that  the 
matter  of  prime  importance  with  the  New  Creation  is 
the  attainment  of  perfect  love  in -our  hearts.  This 
toward  God  would  stimulate  us  to  the  more  zeal  and 
energy  and  self-sacrifice  in  cooperating  in  the  divine 
service,  the  service  of  the  Truth;  and  toward  men  it 
would  stimulate  us  not  only  to  act  justly  and  lovingly, 
out  to  think  and  speak  graciously  of  all  so  far  as  possible. 
This  is  the  holy  Spirit,  for  which  our  Redeemer  taught 


588 


The  New  Creation. 


us  that  we  should  pray,  and  respecting  which  he  de- 
clared that  our  heavenly  Father  is  more  willing  to  give 
it  to  us  than  are  earthly  parents  to  give  earthly  good 
gifts  to  their  children ;  and  sincerity  in  praying  for  this 
spirit  of  holiness,  spirit  of  love,  implies  earnest  desire  and 
striving  that  in  thought  and  word  and  deed  love  may 
be  shed  abroad  through  all  the  avenues  of  our  being. 
So  shall  we  be  the  children  of  our  Father  which  is  in 
heaven,  and  be  accounted  worthy  of  his  love  and  of  all 
the  precious  things  he  has  promised  and  has  in  reserva- 
tion for  those  who  love  him. 

SOCIAL  OBLIGATIONS. 

The  New  Creation,  so  long  as  identified  with  these 
mortal  bodies,  has  through  them  a  social  contact  with 
natvu-al  men,  and  certain  social  responsibilities.  The 
new  mind  naturally  craves  fellowship  with  other  new 
minds,  and  in  proportion  as  development  is  made  in 
graces  of  the  Truth  it  finds  itself  more  and  more  out  of 
touch  with  worldly  associations,  aims,  ambitions, 
literat\ire  and  topics  of  conversation.  With  many  the 
question  arises,  To  what  extent  should  the  New  Crea- 
tures who  have  reckoned  themselves  dead  to  earthly 
matters,  interests,  etc.,  still  keep  up  association  with 
their  friends  according  to  the  flesh — the  unconsecrated. 
This  is  a  matter  which  deserves  the  serious  and  careful 
attention  of  each  individual ;  no  two  are  circumstanced 
exactly  alike,  and  no  advice  that  could  be  given  would 
fit  all  cases. 

The  Apostle  advises  that  we  do  not  company  with 
evil-doers,  with  those  whose  practices  we  recognize  as 
being  impure;  that  we  have  our  companionship  in 
harmony  with  the  new  mind.  Such  a  course  unquestion- 
ably will  be  to  our  advantage,  because,  first,  such  com- 
panionship will  not  continually  encourage  our  fallen 
appetites,  and  natural,  degraded  tendencies;  and, 
secondly,  because  it  will  be  the  more  helpful  in  our  en- 
deavors to  follow  the  Apostle's  injunction  and  to  think 
about  and  talk  about  and  practise  "whatsoever  things 
are  true,  whatsoever  things  are  honest,  whatsoever 


Sundry  Earthly  Obligations. 


589 


things  are  just,  whatsoever  things  are  pure,  whatso- 
ever things  are  lovely,  whatsoever  things  are  of  good  re- 
port."—Phil.  4:  8. 

However,  we  should  of  course  feel  an  interest  in  those 
related  to  us  by  ties  of  blood  more  than  in  mankind  in 
general.  So,  then,  if  the  Spirit  of  the  Lord  leads  and 
prompts  us  to  be  gracious  and  kind  toward  humanity  in 
general,  it  would  imply  that  otir  sentiments  toward  our 
relatives  should  be  specially  considered,  and  be,  to 
the  extent  of  our  opportunities,  helpfvd.  Nevertheless, 
it  would  not  be  wise,  according  to  our  judgment,  nor 
would  it  be  in  harmony  with  the  instructions  of  the 
Scriptures,  nor  In  accord  with  the  examples  which 
they  set  before  us  of  our  Lord's  conduct  and  the 
conduct  of  the  apostles,  for  us  to  extend  a  very  special 
fellowship  to  our  earthly  relatives ;  or  to  receive  them  or 
treat  them  better  than,  or  even  as  well  as,  we  would  treat 
the  household  of  faith.  We  here  bar  such  close  relation- 
ships as  would  have  a  demand  upon  us  in  accord  with  the 
Apostle's  words,  "He  that  provideth  not  for  his  own, 
.  .  .  hath  denied  the  faith."  (i.  Tim.  5:  8.)  In  general 
we  are  to  apply  the  Apostle's  words,  "Do  good  unto  all 
men  as  we  have  opportunity,  especially  to  the  house- 
hold of  faith."  Next  to  the  household  of  faith  should 
come  our  more  distant  relatives. 

It  evidently  was  the  intention  of  our  Lord  to  draw 
together  his  followers  as  a  new  family,  as  a  new  house- 
hold, the  "household  of  faith."  Hence,  we  find  the 
repeated  injunction  and  encotiragement  for  mutual 
fellowship,  mutual  helpfulness,  and  regular  association ; 
with  the  promise  that  where  two  or  three  meet  in  the 
Lord's  name  he  would  be  specially  present  with  them, 
to  grant  a  blessing;  and  that  his  people  should  not  for 
get  the  assembling  of  themselves  together.  Our  Lord's 
course  was  in  full  accord  with  this  giving  of  special 
attention  to  the  household  of  faith,  for  we  find  that  in 
celebrating  the  last  Passover  Supper,  which  was  to  be 
kept  by  each  family  apart  (Ex.  12:  1-2 1),  the  Lord  met 
with  his  twelve  apostles  as  a  separate  family — separate 
from  all  of  their  connections  and  his.    We  find  the  sam- 


59° 


The  New  Creation. 


thought  in  his  words  when  informed  that  his  mother 
and  brethren  were  outside,  desirous  of  speaking  to  him. 
He  answered  and  said,  "Who  is  my  mother,  and  who  are 
my  brethren?  Whosoever  shall  do  the  will  of  my 
Father  which  is  in  heaven,  the  same  is  my  brother,  and 
sister,  and  mother." — Matt.  12:  47-50. 

Following  this  divine  example,  therefore,  we  are  to 
expect  to  find  our  affections  and  interests  more  par- 
ticularly drawn  toward  the  fellow-members  of  "the 
body  of  Christ,"  associates  in  the  New  Creation.  This, 
however,  must  not  be  understood  as  nullifying  in  any 
measure  the  strictest  proprieties  between  the  sexes  in 
the  New  Creation ;  nor  does  it  imply  that  the  unbelieving 
husband  or  wife  is  to  be  neglected  that  time  and  fellow- 
ship may  be  given  to  those  of  the  new  mind.  On  the 
contrary,  the  obligation  of  each  is  toward  the  mate — 
to  see  to  it  that  no  proper  comfort,  privilege  or  com- 
pany is  withheld.  This,  however,  would  not  imply  a 
submission  to  tjTanny,  such  as  would  make  no  rea- 
sonable provision  for  the  following  of  the  divine 
command,  "Forget  not  the  assembling  of  yourselves 
together,  .  .  .  and  so  much  the  more  as  ye  see 
the  day  drawing  on." — Heb.  10:  25. 

"honor  all  men." 

"As  free,  and  not  using  your  freedom  for  a  cloak  of  wicked- 
ness, but  as  bondservants  of  God.  Honor  all  men.  Love  tlte 
brotherhood.  Fear  God.  Honor  tlte  King."  "Render,  there- 
fore, to  all  their  dues;  tribute  to  whom  tribute  is  due;  custom  to 
whom  custom;  fear  [reverence]  to  whom  fear;  honor  to  whom 
honor;  owe  no  man  anything  but  love." — 1  Pet.  2: 16, 17;  Rom. 
13:7,8. 

The  New  Creature,  freed  from  the  rivalries  and 
ambitions  of  the  will  of  the  flesh,  and  inspired  by  the 
generous  and  gracious  impulses  of  the  holy  Spirit,  has 
no  occasion  for  pride  or  covetous  rivalry  which  would 
hinder  the  proper  appreciation  of  good  qualities  of 
heart  or  mind  in  others.  He  should  be  glad  to  recognize 
and  acknowledge  fully  and  freely  the  earthly  rights  and 
claims  of  others — his  own  rights  and  claims  of  an  earthly 
kind  having  been  renounced  in  favor  of  ths  spiritual, 
the  heavenly.    Such  would  naturally  be  the  most 


Sundry  Earthly  Ohagations.  591 


sincere  in  their  recognition  of  the  great  of  this  world, 
and  most  obedient  to  the  laws  and  the  requirements  of 
law,  except  where  these  would  be  found  in  conflict  with 
the  heavenly  demands  and  commands.  Few  if  any 
earthly  rulers  in  oiir  day  will  find  fault  with  the  recog- 
nition of  a  supreme  Creator  and  a  supreme  allegiance  to 
his  commands.  Hence,  the  New  Creation  should  be 
found  amongst  the  most  law-abiding  of  the  present 
time — not  agitators,  not  quarrelsome,  not  fault-finders. 
True,  they  see,  even  more  clearly  than  do  others,  grounds 
for  fatolt-finding — they  see  imperfections  in  all  of  the 
present  arrangements,  based  upon  the  law  of  selfishness. 
But  they  see,  also,  through  the  eyes  of  their  understand- 
ing, enlightened  by  the  divine  Word,  that  human  agi- 
tation and  revolution  is  quite  powerless  to  bring  about 
the  needed  change ;  that  ten  times  the  best  that  humanity 
could  be  esteemed  capable  of  accomplishing  wovild  still 
be  far  from  the  perfection  which  the  Lord  points  out  to 
us,  and  encourages  us  to  believe  he  will  bring  to  pass  in 
due  time,  under  the  ministration  of  his  Kingdom — that 
condition  in  which  God's  will  shall  be  done  on  earth  as 
it  is  done  in  heaven. 

Realizing  the  impotence  of  the  human  effort,  the 
New  Creature  has  a  spirit  of  soundness  of  mind  in  respect 
to  present  conditions  which  others,  who  see  less  than  he 
does,  do  not  possess.  He  can  see  that  even  the  worst 
form  of  human  government,  even  the  most  arbitrary 
misuse  of  power  and  authority  in  the  preservation  of 
law  and  order,  is  better  far  than  lawlessness  and 
anarchy  would  be.  He  has  learned,  too,  that  the  great 
Jehovah  is  interested  in  these  matters,  and  that  his  time 
and  wa}''  are  the  only  wise  and  adequate  ones  for  bringing 
to  pass  the  desired  results.  The  New  Creature,  there- 
fore, is  patient,  cheerful,  hopeful.  As  the  Apostle 
James  expresses  it,  "Be  patient,  brethren.  .  .  . 
The  coming  of  the  Lord  draweth  nigh." — James  5:  7,8. 
His  Kingdom  will  soon  bring  righteousness  and  blessing 
to  the  whole  world  of  mankind. 

The  New  Creature  hears  also  the  Lord's  message, 
"Fret  not  thyself  because  of  evil-doers" — in  due  time 


592 


The  New  Creation. 


they  shall  be  cut  off.  (Psa.  37:  i,  2.)  Hence,  while 
others  may  consider  it  important  to  discuss  the  various 
features  of  politics,  good  government,  finance,  etc.,  he 
realizes,  on  the  contrary,  that  God  has  foreseen  the 
present  situation,  and  that  the  decision  already  has  been 
made  against  present  selfish  institutions:  "Mene, 
MENE,  TEKEL,  UPHARSIN — Thou  art  Weighed  in  the 
balances  and  fotmd  wanting."  (Dan.  5:  25-28.)  He 
perceives  that  God's  judgment  in  the  matter,  as 
expressed  in  the  Scriptures,  is  correct  and  vmalterable; 
and  he  waits  patiently  for  the  Lord  to  bring  about  the 
transformation  of  matters  according  to  his  divine  will 
and  gracious  promises.  Even  though  he  perceives  that 
this  will  mean  great  trouble  upon  the  world,  the  New 
Creature  rests  himself  in  the  divine  promises,  and  "leaves 
in  Christ's  hand  the  keys  of  to-morrow."  He  realizes 
that  his  words  or  thoughts  or  deeds  could  not  change  the 
ultimate  result,  and  his  heart  rests  by  faith  in  the  wisdom 
and  power  of  God.  Speaking  of  the  New  Creation  in 
connection  with  the  troublous  time  impending,  the 
Prophet  lias  aptly  said,  "She  [Zion]  shall  not  be  moved" 
— her  confidence  and  trust  and  faith  are  well  established, 
not  in  ignorance  and  credulity,  but  in  the  living  and 
abiding  Word  of  God. — Psc.  46:  5. 

Nor  does  it  seem  to  the  New  Creation  to  be  either 
necessary  or  prudent  to  endeavor  to  alarm  the  world 
respecting  coming  distress.  He  remembers,  first  of  all, 
that  the  Lord  has  specifically  declared,  "None  of  the 
wicked  shall  understand."  (Dan.  12:  10.)  He  remem- 
bers, too,  that  the  poor,  groaning  creation  has  quite  suf- 
ficient to  bear  in  its  daily  allotments,  without  antici- 
pating the  coming  troubles,  which  it  could  not  avert; 
and  that  "Sufficient  unto  the  day  is  the  evil  thereof." 
While,  therefore,  they  will  not  shun  "to  declare  the 
whole  counsel  of  God"  to  those  who  give  any  evidence  of 
having  ears  to  hear,  they  will  wisely  and  properly  avoid 
wasting  energies  and  arousing  the  anger  of  those  who 
have  no  appreciation  of  the  Lord  and  of  his  Word. 
They  will  not  cast  their  pearls  before  swine,  but  the 
wisdom  which  cometh  from  above  will  be  in  them.— 


Sundry  Earthly  Obligations. 


593 


first  pure,  then  peaceable,  easy  of  entreatment,  full  of 
mercy  and  good  fruits. — ^James  3:17. 

Honoring  men,  respecting  them  according  to  their 
character  or  office,  and  obeying  the  laws,  does  not 
necessarily  mean  a  participation  with  the  world  in  the 
functions  of  government.  A  law  has  been  proposed 
that  would  compel  all  men  to  vote.  Whenever  that  law 
shall  be  passed,  the  New  Creatures,  becoming  subject  to 
it,  should  render  obedience,  and  that  without  murmur. 
And  in  exercising  this  requirement  they  should  use  their 
best  judgment  and  vote  for  those  whom  they  consider 
to  be  the  best  nominees.  Meantime,  however,  while 
there  is  no  such  demand  made  upon  them,  our  advice 
wotdd  be  that  they  maintain  a  strict  neutrality  in  re- 
spect to  politics,  and  avoid  voting  altogether.  Our 
reasons  are  these : 

(1)  We  could  not  hope  to  find  on  any  electoral  ticket 
persons  thoroughly  competent  for  office,  according  to 
our  standards  of  judgment. 

(2)  We  could  not  hope  that  ottr  votes  would  have 
any  appreciable  influence  upon  the  results  of  the  election 
anyTvay. 

(3)  Those  of  the  New  Creation  who  engage  in  politics 
and  its  various  arguments  find  not  only  their  time 
consumed  thereby,  but  also  their  energies  and  their 
means, — all  of  which  are  consecrated  to  the  Lord,  to 
heavenly  things,  to  promulgating  the  good  tidings  of  great 
joy.  And  not  only  so,  but  their  minds  will  necessarily 
be  occupied  with  these  political  interests  to  such  a  degree 
as  to  hinder  considerably  their  private  meditations  on 
the  better  things — their  commimion  and  fellowship 
with  the  Lord  in  spirit. 

(4)  Those  who  vote  for  a  man  or  a  party  become 
more  or  less  obligated  to  support  the  restxlts  of  the 
election,  if  necessary  with  gun  and  sword.  And  while 
it  is  true  that  every  citizen  may,  under  the  laws,  be 
called  upon  to  defend  with  sword  and  gun  the  laws 
and  institutions  under  which  he  lives,  nevertheless,  in 
taking  an  active  part  in  the  elections,  one  assumes  more 
particularly  a  moral  obligation  and  responsibility  for 

x8v 


594 


TTte  New  Creaiton. 


the  results  and  general  course  of  the  government  which 
he  has  thus  assisted  in  making.  Our  preferable  po- 
sition, therefore — the  position  most  honorable  to  the 
Lord,  toward  society  and  toward  ourselves — would  be 
that  which  the  Scriptures  indicate,  the  position  of 
aliens.  (Psa.  39:12;!  Pet.'  2:11.)  Aliens  must  be  obe- 
dient to  the  laws;  so  must  we.  Aliens  must  pay  taxes 
according  to  the  laws;  so  must  we.  Aliens  may  look 
for  protection  under  the  laws;  so  may  we.  But  aliens 
would  not  feel  compelled  to  fight  against  their  own  King, 
the  allegiance  which  they  recognize  primarily;  and  we 
would  prefer  to  be  in  the  same  position,  so  far  as  possible, 
for  are  not  we  "translated  out  of  the  kingdom  of  this 
world  into  the  Kingdom  of  God's  dear  Son," — in  its 
embryotic  condition  ? — Col.  i:  13. 

Are  not  we  subjects  of  the  great  King?  And  are  not 
all  the  kingdoms  of  this  world  more  or  less  identified 
with  "the  prince  of  this  world,"  and  his  law  of  selfish- 
ness? Are  not  we,  therefore,  strangers  and  pilgrims 
here,  and  to  some  extent  aUens  and  foreigners?  It  is 
eminently  proper  that  we  should  love  and  appreciate 
every  good  law  and  all  the  servants  of  earthly  laws,  and 
rejoice  that  quite  the  majority  of  the  New  Creation  live 
under  the  highest  forms  of  civil  government  to  be 
found  in  the  world  to-day,  and  appreciate  this  as  a  divine 
favor  and  blessing.  Hence,  we  neither  traduce  our 
native  country,  its  rulers,  or  its  laws;  but  this  does 
not  mean  that  we  must  fight  for  these  with  carnal 
weapons,  nor  that  we  must  increase  our  responsibilities 
by  voting  for  them. 

True,  government  may  not  always  exempt  those 
opposed  to  war  from  participating  in  it,  although  a  very 
gracious  provision  of  this  kind  has  in  the  past  been 
made  for  some  who,  like  otu^lves,  believe  war  to  be 
imrighteous;  viz.,  the  Friends  or  Quakers,  exempted 
from  military  duty  vmder  specially  generous  laws.  We 
may  be  required  to  do  military  service  whether  we  vote 
or  not,  however ;  and  if  required  we  would  be  obliged  to 
obey  the  powers  that  be,  and  should  consider  that  the 
Lord's  providence  had  permitted  the  conscription  and 


Sundry  Earthly  Obligations. 


S95 


that  he  was  able  to  overrule  it  to  the  good  of  ourselves 
or  others.  I:i  such  event  we  would  consider  it  not 
amiss  to  make  a  partial  explanation  to  the  proper 
officers,  and  to  request  a  transference  to  the  medical  or 
hospital  department,  where  our  services  could  be  used 
with  the  full  consent  of  our  consciences; — but  even  if 
compelled  to  serve  in  the  ranks  and  to  fire  our  guns  we 
need  not  feel  compelled  to  shoot  a  fellow-creature. 

THE  NEW  CREATURE  AND  MORAL  REFORMS. 

Every  member  of  the  New  Creation  must  of  necessity 
sympathize  with  morality,  righteousness,  purity,  good- 
ness of  every  kind.  He  will  desire  to  be  piire  not  only 
in  heart,  but  as  this  progresses  it  will  surely  lead  him  to 
be  cleanly  in  his  person  and  habits,  and  this  will  in- 
clude, not  only  the  outward  dress  but  also  his  mouth. 
Yet  such  will  not  here  make  the  mistake  which  the 
world  makes,  of  considering  what  he  puts  into  his  mouth 
more  defiling  than  the  words  which  come  out  of  it. 
Piirity  of  heart  will  lead  to  ptirity  and  truth  on  his 
lips,  and  in  turn  to  careftdness  respecting  what  he  shall 
eat,  what  he  shall  drink,  and  wherewithal  he  shall  be 
clothed; — to  the  intent  that  he  may  glorify  God  in  his 
body  and  spirit,  which  are  the  Lord's.  It  is  not  for  us 
to  put  upon  others  fetters  and  bondages  not  found  in  the 
Word  of  God.  Each  member  of  the  New  Creation  is  to 
realize  as  ivlly  as  possible  that  his  consecration  vow 
touches  his  every  act  of  life.  If,  therefore,  he  is  dis- 
posed to  gluttony  or  drunkenness  or  filth}''  habits  of  any 
kind,  it  is  for  him  to  consider  carefully  and  prayerfully 
if  in  all  things  he  is  glorifying  the  Lord  and  using  his 
influence  to  the  largest  extent  possible  before  his  fellow- 
men.  We  venture  the  suggestion  that  very  few  of  the 
New  Creation  will  consider  that  they  glorify  God  in 
either  eating  or  drinking  what  would  in  any  degree 
interfere  with  the  best  exercise  of  their  mental,  moral 
and  spiritual  functions.  Surely  the  majority  will 
realize  that  at  very  best  otir  powers  and  talents  and 
faculties  are  sadly  weakened  through  the  fall,  and  need 
strengthening  instead  of  undermining. 


596 


The  New  Creation. 


WEARING  OF  COSTLY  APPAREL. 

We  might  argue  with  considerable  force  that  nothing 
is  too  good  for  a  true,  faithful,  noble  child  of  God,  who 
has  consecrated  life  and  all  to  the  divine  service.  We 
might  reason  also  that  without  doubt  the  angels  of 
heaven  and  all  of  the  heavenly  arrangements  are 
splendid  and  glorious  in  their  appearance,  and,  hence, 
that  splendor  represents  the  divine  mind  and  will 
respecting  God's  people.  Viewing  the  matter  from  this 
standpoint,  we  might  at  first  be  inclined  to  say  that  the 
members  of  the  New  Creation  might  properly  adorn 
their  mortal  bodies  with  gold  and  jewels  and  costly 
array  most  lavishly;  but  before  so  deciding  let  us  look 
at  the  other  side  of  the  question — at  the  reasons  why 
the  New  Creatvu-es  should  not  adorn  their  mortal  bodies 
lavishly,  extravagantly: 

(1)  Extravagant  personal  adornment  naturally  leads 
to  more  or  less  of  pride ;  and  we  aU  know  that  a  love  of 
display,  a  love  of  appearing  well  before  others,  is  a 
peculiar  temptation  to  our  fallen  flesh,  and  very  unfavor- 
able to  the  cultivation  of  the  spirit  of  meekness  and 
humility.  Hence,  anything  that  wotdd  minister  to 
pride  and  hinder  the  development  of  humility  would 
be  contrary  to  the  interests  of  the  New  Creation. 

(2)  The  vast  majority  of  the  human  family  are  hin- 
dered from  any  luxurious  outward  adornment  by 
poverty,  and  so  long  as  controlled  by  the  natural  mind 
they  are  sure  to  look  enviously  upon  the  rich,  and  es- 
pecially upon  those  making  ostentatious  display  of 
wealth.  The  spirit  of  love,  therefore,  would  prompt 
the  New  Creation  to  consider  the  conditions  and  senti- 
ments of  others, — not  to  provoke  them  to  covetousness, 
envy,  etc.,  nor  to  make  their  lives  and  lots  seem  bitter 
in  comparison. 

(3)  Every  member  of  the  New  Creation  has  made 
a  consecration  of  his  all  to  the  Lord  and  to  his  service, 
and  to  use  whatever  may  come  to  him  in  the  way  of  this 
world's  goods  as  not  abusing  it,  but  in  accordance  with 
the  pattern  of  him  who  has  become  our  Redeemer  and 
Leader  and  Lord.    The  pattern  set  is  that  of  sacrifice — 


Sundry  Earthly  Obligations.  597 


not  only  of  influence  and  time,  but  also  of  means, 
wealth,  etc.  "He  who  was  rich,  for  ovur  sakes  became 
poor."  Every  member  of  the  New  Creation,  therefore, 
in  proportion  as  he  appreciates  his  covenant  and  seeks 
to  live  up  to  its  conditions,  can  find  better  use  for  the 
money  intrusted  to  his  stewardship  than  in  extravagant 
adornment,  which  might  not  only  injure  himself  but 
provoke  others  injuriously.  He  will  want  to  make  every 
dollar  useful  so  far  as  possible  in  the  Lord's  service. 

We  do  well  here,  perhaps,  to  call  attention  to  the  fact 
that  the  consecration  which  woidd  not  permr't  us  to 
expend  money  for  jewelry,  or  gorgeous  or  extravagant 
apparel,  would  not,  as  a  rule,  be  any  more  faithfully 
used  as  stewards  if  investing  it  in  stocks,  bonds,  real 
estate,  etc.,  instead  of  wearing  it  upon  our  persons  or 
lavishing  it  upon  oiu"  homes.  Money  is  valuable  for 
the  use  to  which  we  can  put  it,  and  each  member  of  the 
New  Creation  possessing  wealth  should  consider  care- 
fully the  responsibilities  of  the  stewardship,  and  be 
prompt  to  use  it  according  to  his  judgment  of  the  divine 
will.  He  should  remember  that  all  the  tendencies  of  the 
fallen  nature  are  toward  selfishness,  and  that  therefore 
the  new  mind  must  battle  with  this  disposition  in  the 
flesh  and  must  overcome  it,  if  he  would  win  the  prize. 

If  a  worldly  man  of  high  principles,  who  declares  that 
he  is  not  a  Christian,  but  that  if  he  has  any  religion  at 
all  he  is  a  Buddhist,  sets  forth  the  maxim  that  it  is 
"a  disgrace  for  any  man  to  die  rich,"  how  much  more 
should  the  members  of  the  New  Creation  so  feel ; — that 
it  would  be  a  shame  for  them,  having  made  consecration 
of  their  all  to  the  Lord,  if  they  wasted  consecrated  money 
extravagantly  upon  their  own  persons,  or  hoarded  it 
when  they  see  so  many  opportimities  in  life  for  using  this 
talent  advantageously  1  The  whole  creation  is  groaning, 
is  travailing  in  pain,  as  the  Apostle  declares;  and,  as  the 
Master  explained,  the  poor  we  have  always  with  us. 
Undoubtedly,  aU  who  have  good  impulses  will  find 
ntunerous  opportunities  for  benevolences,  benefactions 
in  a  worldly  way  and  in  temporal  matters.  How  much 
more  may  the  New  Creation  realize  opportvmities  for 


598 


The  New  Creation. 


wise  use  of  their  stewardship,  and  moderation  in  respect 
to  their  personal  affairs,  that  they  may  use  the  oppor- 
txmities  which  they  see  everywhere  about  them  of 
dispensing  the  spiritual  bounties  which  the  Lord  has 
so  freely  bestowed  upon  them.  Peradventure  they 
might  be  enabled  through  this  channel  to  carry  to  others 
the  robes  of  Christ's  righteousness,  and  the  bread  which 
Cometh  down  from  heaven;  that  through  this  steward- 
ship they  might  the  more  effectively  show  forth  the 
praises  of  him  who  has  called  us  out  of  darkness  into 
his  marvelous  light,  letting  that  light  shine  forth  the 
more  clearly.  Undoubtedly  it  is  in  order  to  give  his 
people  the  opportunity  of  serving  in  this  matter,  and 
showing  their  devotion  and  faithfulness  as  stewards, 
that  the  Lord  leaves  his  cause  in  such  condition  as  to 
appeal  continuallj'  to  his  consecrated  ones  to  deny 
themselves  and  take  up  their  cross  and  follow  him 
whom  God  hath  sent  forth  to  be  our  exemplars. 

We  are  not  in  this  urging  that  any  should  beggar 
themselves  and  make  themselves  dependent  upon  the 
charity  of  others  by  giving  away  their  all  in  the  Lord's 
service,  leaving  not  even  the  seed  from  which  future 
returns  may  be  expected.  Nor  are  we  urging  that 
sacrifices  be  carried  to  such  an  extreme  as  would  cause 
the  Lord's  people  to  appear  peculiar,  shabby,  stingy. 
To  our  understanding  proper  dressing  is  that  which  is 
neat,  appropriate  to  the  surrotmdings  and  conditions, 
unobtrusive  to  the  eye  and  in  reasonable  accord  with 
the  financial  means.  Surely  the  New  Creation  should 
be  ensamples  for  the  world  along  these  lines.  They 
should  be  particular  not  to  dress  nor  attempt  to  dress 
beyond  what  their  circumstances  would  permit,  not  to 
make  a  show  of  wealth  which  they  do  not  possess,  and 
indeed,  so  far  from  dressing  and  living  up  to  the  full 
measure  of  one's  ability — wages,  income,  etc. — the 
Lord's  people  are  to  live  within  their  means,  not  only 
that  they  may  have  a  provision  ahead  for  the  ordinary 
necessities  of  life,  but  also  that  they  may  be  prepared 
to  exercise  the  God-like  qualities  of  benevolence  and 
charity  toward  others  in  necessity. 


STUDY  XV. 


THE  FOES  AND  BESETMENTS  OF  THE  NEW 
CREATION. 

''Thb  Old  Man." — Thb  World  as  an  Enemy  of  thb  New  CREATioif. 
— Tbb  Great  Adversary. — He  Was  a  I.iar  and  a  Murderer 

FROM  TBB  BBOINNING. — SATAN'S  ASSOCIATES  IN  BVIL.— I^EGIONS  OP 

Demons.— How  Sat.an's  First  Lie  is  Perpetuated. — Christian 
Science  and  Theosophy.— "  Wb  Wrestlb  not  [merely]  with 
Plesb  and  Blood." — Thb  Ministry  of  Evil. — Besbtments  of  tbb 
Adversary — "Tbb  Prayer  op  Faitb  Sball  Save  thb  Sick." 
— "If  Satan  Cast  Out  Satan"  His  Kingdom  Wanes. — I,ovb 
Righteousness,— Hate  Iniquity.— Mark  16:9-20.— Tbb  Nominal 
Cburce  as  an  Adversary  to  the  New  Creation.— The  Armor 
OP  God. 

CHIEF  amongst  the  foes  of  the  New  Creation  is  "the 
old  man" — the  old  will.  Let  us  avoid  the  mistake 
so  commonly  made  respecting  this  subject.  Let  us 
not  think  of  the  New  Creature  as  having  two  minds,  two 
wills.  "A  double-minded  man  is  unstable  in  all  his 
ways,"  unsatisfactory  to  himself  and  unacceptable  to 
the  Lord.  The  New  Creature  is  not  double-minded. 
He  has  but  the  one  mind,  one  spirit,  one  intention,  one 
will;  and  that  is  the  new  will,  the  Spirit  of  Christ,  the 
holy  Spirit.  Instead  of  partially  accepting  the  mind  of 
Christ  and  partially  maintaining  his  own  will,  he  made  a 
full  consecration  of  his  old  will  to  the  Lord,  and  that  old 
will  was  reckoned  as  dead,  and  set  aside  from  having 
control  in  his  affairs.  It  was  thus  that  he  was  accepted 
as  a  member  of  the  body  of  Christ, — to  have  no  will  of 
his  own,  but  to  permit  the  will  of  the  Head  to  control 
him.  It  was  thus  that  he  became  a  New  Creature  in 
Christ  Jesus,  and  found  "old  things  passed  away,  all 
things  become  new."  Those  who  have  not  made  such 
a  surrender  have  not  become  members  of  the  Ecclesia, 
the  body  of  Christ,  though  they  may  be  members  of 


6oo 


The  New  Creation. 


"the  household  of  faith,"  from  which  come  all  the  mem- 
bers of  the  "body,"  the  "elect." 

But  although  the  old  will  was  thus  renoimced  thor- 
oughly and  forever,  and  reckoned  dead  (by  the  Lord  and 
by  all  who  view  matters  from  his  standpoint) ,  and  while 
the  flesh  was  reckoned  dead,  too,  as  respects  sin,  but  alive 
toward  God,  quickened  by  the  promises,  and  brought 
under  the  control  of  the  new  will — (Rom.  6:  ii ;  8:  ii), 
nevertheless  this  death  of  the  flesh  and  its  will,  and  this 
resurrection  of  the  flesh  as  the  servant  of  the  new  will,  to 
serve  the  Lord,  the  Truth,  under  the  Golden  Rule,  are 
only  reckoned  matters.  The  "dead"  and  "alive"  con- 
ditions need  continually  to  be  maintained  by  opposition 
of  the  new  will  to  any  life  or  activity  of  the  old  will  and 
its  influence  over  the  flesh.  If  the  new  will  becomes 
indifferent  and  fails  to  use  the  mortal  flesh  continuously 
as  its  servant  in  higher  and  spiritual  things,  the  flesh 
will  very  shortly  reassert  itself  and  have  motions  and 
desires  of  its  own,  antagonistic  to  the  new  mind,  opposed 
to  the  interests  of  the  New  Creature.  The  latter  must, 
therefore,  be  constantly  on  the  alert  for  insurrections, 
and,  as  the  Apostle  expresses  it,  must  keep  down,  keep 
dead,  the  old  will,  with  its  affections  and  its  desires — 
must  continually  mortify,  or  put  to  death,  the  ambitions 
and  desires  of  the  flesh.  The  Apostle  explains  this, 
saying  of  himself,  "I  keep  my  body  under  [dead,  as  re- 
spects all  control  from  the  old,  selfish  will  of  the  flesh], 
lest  after  having  preached  to  others  I  myself  should  be- 
come a  castaway" — might  fail  to  make  my  calling  and 
election  sure. — i  Cor.  9:  27. 

The  inspired  Word  declares  that  "the  [natural]  heart 
is  deceitful  above  all  things,  and  desperately  wicked" 
(Jer.  17:  9) — not  the  organ  called  the  heart,  but  that 
which  the  heart  represents  in  Scripture,  viz.,  the  natural 
affections.  The  New  Creature  gets  a  new  heart,  a  new 
will,  a  new  standard  of  affection,  in  which  God  and  his 
righteousness  and  truth  and  plan  and  will  are  first ;  and 
in  which  all  other  things  occupy  a  place  of  honor  and 
love  in  proportion  to  their  harmony  with  the  Lord  and 
his  righteousness.    To  those  possessing  this  new  heart 


Its  Foes  and  Besetments.  60 1 

all  the  members  of  the  New  Creation  are  necessarily  first 
and  closest:  hence,  as  the  Apostle  says,  love  of  the 
brethren  is  one  of  the  best  tests  of  relationship  to  the 
Lord  as  New  Creatures.  But  this,  as  already  shown, 
must  not  interfere  with  a  just  recognition  of  obligations 
to  others. 

The  New  Creature,  the  new  heart,  with  its  new 
affections,  is  continually  assailed  by  its  enemies,  the  old 
heart,  the  old  aflfections,  the  selfish  disposition ;  and  the 
latter,  finding  that  the  New  Creature  is  bound  by  divine 
command  to  be  considerate  and  generous  toward  others, 
frequently  practises  deceptions  upon  the  new  heart,  and 
says  in  effect:  Now  you  have  reckoned  me  dead;  you 
have  put  me  out,  and  I  am  dead,  as  respects  what  I  was. 
I  am  not  the  same  old  heart  I  was  formerly;  but  you 
must  give  me  some  consideration.  You  must  not  treat  me 
too  rudely;  you  must  concede  that  I  have  made  con- 
siderable progress,  and  must  not  put  too  heavy  a 
burden  upon  me ;  it  would  not  be  just.  You  ought  to  be 
selfish  to  a  certain  extent.  You  ought  to  look  out  for 
number  one,  and  for  your  family ;  not — merely  for  their 
necessities,  but  much  more — and  should  endeavor  to 
give  them  wealth  and  social  advantages.  You  should 
sacrifice  yourself  for  them. 

How  deceitful  is  this  old  heart!  How  specious  are  its 
false  reasonings!  How  many  have  proven  this  to  their 
sorrow!  How  many  have  been  inveigled  and  had  the 
new  mind  captivated  by  the  old!  How  many  have 
found  themselves  brought  into  bondage  by  the  deceit- 
fulness  of  the  old  heart!  One  of  the  favorite  arguments 
is  that  the  New  Creation  is  commanded,  "So  far  as 
lieth  in  you,  live  peaceably  with  all  men."  This  general 
advice  of  the  Apostle  it  seeks  to  exalt  far  above  his 
design,  and  to  make  it  superior  to  the  divine  command 
(i)  that  we  shall  love  and  serve,  honor  and  obey,  the 
Lord  with  all  our  heart  and  all  our  mind,  sotil  and 
strength;  and  (2)  that  we  shall  love  our  neighbors  as 
ourselves.  This  does  not  permit  of  peace  at  any  price. 
If  the  old  heart,  the  old  mind,  the  old  will,  can  get  the 
new  one  to  make  a  compromise  of  truth  or  duty  for  the 


602 


The  New  Creation. 


sake  of  peace,  there  will  be  no  end  to  the  demands  it  will 
make;  and  the  result  will  be  that  the  New  Creature 
would  soon,  in  the  interest  of  peace,  be  violating  the 
very  essence  of  his  covenant  with  the  Lord,  and  be  fully 
submitting  himself  to  the  old  will,  although  it  desires  not 
,  to  do  so, — indeed  striving  against  the  old  will,  but  led 
captive  by  it  through  its  deceitfulness,  and  its  skilful 
misinterpretations  of  the  divine  Word. 

When  thus  assailed,  the  new  will  should  freely  de- 
clare that  while  peace  is  desirable  in  the  home  and  every- 
where, yet  peace  is  not  the  primary  condition,  according 
to  the  Lord's  promise.  Indeed,  the  Lord  has  warned 
those  of  the  New  Creation  that  so  surely  as  they  will  live 
godly  they  must  suffer  persecution; — and  persecution 
does  not  signify  peace  with  all,  but  the  reverse.  He  has 
assured  them  that  so  siu^ely  as  they  let  the  light  shine 
out,  the  darkness  will  hate  the  light  and  combat  it, 
and,  if  possible,  induce  the  owner  of  the  light  to  put  it 
under  a  bushel,  to  hide  it;  and  that  in  order  to  induce 
this  hiding  of  the  light  the  darkness  will  wage  a  warfare 
which  will  mean  anything  else  than  peace.  But  the 
Lord  assures  us  that  these  are  tests  for  the  New  Creatxire ; 
— that  he  must  determine  that  the  peace  which  is  of 
greatest  importance  to  him  is,  not  the  peace  of  the  flesh, 
but  the  peace  of  heart,  "the  peace  of  God,  which  passeth 
all  understanding." 

The  New  Creature  must  learn  that  he  may  have  this 
peace  of  God,  which  passeth  all  understanding,  to  rule 
in  his  heart,  even  while  outward  conditions  are  the 
reverse  of  peaceful;  but  that  the  condition  of  full 
harmony  with  the  Lord  is  a  reward  for  faithfulness  to 
him,  whatever  the  cost,  whatever  the  sacrifice.  Hence, 
when  appealed  to  by  the  cravings  of  the  flesh,  and  the 
arguments  of  those  who  are  near  and  dear  through 
\  earthly  ties,  the  New  Creature  must  first  of  all  consider 

his  primary  obligation,  viz.,  that  he  shall  love  and  serve 
the  Lord  with  all  his  heart,  mind,  being,  strength,  and 
that  all  dealings  with  family  or  flesh  or  neighbors  must 
be  subject  to  this  primary  law  of  obedience  to  God. 


Its  Foes  and  Besetments .  605 

On  the  other  hand,  the  New  Creature  is  to  avoid  fanat- 
icism— to  avoid  doing  things  merely  because  they  are 
unpleasant  to  himself  or  to  others;  to  avoid  judging  the 
mind  of  the  Lord  to  be  always  the  reverse  of  his  own 
inclinations.  It  requires  earnest  and  patient  study 
of  the  divine  Word,  and  the  spirit  and  principles  xmder- 
lying  the  divine  requirements,  to  enable  the  New 
Creature  properly  to  apply  the  directions  of  the  Word 
to  all  the  daily  affairs  of  life.  But  few  in  comparison  are 
tempted  along  these  lines.  The  majority  are  tempted 
nore  to  gratification  of  the  flesh,  and  have ,  therefore,  need 
:)i  special  care  along  that  line — lest  they  walk  after  the 
flesh,  gratifying  it,  serving  it,  submitting  to  it,  and  thus 
walk  in  the  opposite  direction  to  that  in  which  they  -on- 
secrated  to  go.  Or  if  they  do  not  walk  after  the  flesh, 
in  the  sense  of  following  it  and  its  service,  they  have 
need  to  be  specially  on  guard  lest  the  flebh  shall  keep 
them  from  walking  after  the  Spirit,  from  making  progress 
in  spiritual  things; — shall  endeavor  to  bring  their 
spiritual  progress  to  a  standstill,  and  thus  hinder  their 
fruitfulness,  growth  and  development  in  usefulness,  and 
ultimately  prevent  their  overcoming  and  gaining  the 
great  prize  of  joint-heirship  with  Christ  in  the  Kingdom 
as  members  of  the  little  flock. 

The  thought  that  should  always  be  borne  in  mind  is 
that  the  New  Creatures  have  consecrated  all  of  their 
earthly,  fleshly  interests  to  sacrifice;  and  that  nothing 
short  of  sacrifice  of  these  will  permit  them,  as  New 
Creatures,  to  have  full  development  and  to  be  "made 
meet  for  the  inheritance  of  the  saints  in  light," — for  a 
share  in  the  first  resurrection  to  glory,  honor  and  immor- 
tality, as  members  of  the  body  of  Christ.  The  only 
restriction  we  are  to  recognize  in  this  direction  of  full 
sacrifice,  is  where  the  interests  of  other  lives  are  inter- 
woven with  ours,  and  where  the  Golden  Rule  would 
place  its  limitations  upon  the  sacrificing,  and  insist  that 
reasonable  allowance  must  be  made  for  our  dear  ones 
according  to  the  flesh  who  have  not  joined  with  us  in 
its  consecration  to  sacrifice. 


The  New  Creation. 


THE  WORLD  AS  AN  ENEMY  OP  THE  NEW  CREATION. 

Everything  pertaining  to  this  present  evil  world  is 
more  or  less  out  of  alignment  with  righteousness,  and 
hence,  more  or  less  contrary  to  the  New  Creation  and 
its  righteous  standard.  The  law  of  the  world  might  in  a 
general  way  be  summed  up  as  Selfishness, — notwith- 
standing the  world  makes  claims,  and  with  considerable 
propriety,  to  a  grand  recognition  of  justice.  We  are  not 
of  those  who  believe  that  all  the  laws  and  all  the  regula- 
tions of  the  civilized  world  are  evil;  on  the  contrary, 
we  have  frequently  been  amazed  to  note  how  grand 
are  the  laws  of  Christendom, — how  wise,  how  just, 
how  noble — many  of  them  evidently  enacted  with  a  view 
to  protecting  the  interests  of  the  weak  against  the  strong, 
and  of  doing  justice  to  all.  Nevertheless,  with  selfish- 
ness interwoven  with  every  thought  and  word  and  act 
of  the  whole  world,  it  is  not  surprising  that  its  very 
highest  conceptions  of  justice  are  sometimes  bent  and 
twisted — wrested. 

Our  siarprise,  on  the  contrary,  may  well  be  that  poor 
fallen  humanity  should  ever  have  attained  to  so  grand 
a  system  of  laws  as  are  to  be  found  on  the  statute  books 
of  Great  Britain,  the  United  States  and  other  countries. 
We  cannot  doubt  that  the  law  given  through  Moses 
and  exemplified,  multiplied  and  made  honorable  and 
expounded  by  our  Lord  Jesus  and  his  apostles  has  had 
much  to  do  with — has  been  the  basis,  indeed — of  these 
human  laws.  Nevertheless,  as  all  will  concede,  the 
selfishness  of  man  is  continuously  battling  with  man's 
own  definitions  of  justice,  and  seeking  to  set  them  aside 
either  in  part  or  in  whole ;  and  this,  which  is  ceaselessly 
progressing  on  a  large  scale  in  the  world,  is  one  of  the 
chief  difficulties  and  battles  of  the  New  Creation. 

The  world  and  its  spirit  of  pride,  selfishness,  etc.,  must 
be  recognized  as  one  of  the  chief  foes  of  the  New  Crea- 
tion. The  whole  world  of  mankind,  operating  under  this 
general  "spirit  of  the  world,"  is  moving  in  one  general 
direction,  as  a  great  river,  in  some  parts  of  which  there 
is  greater  swiftness,  and  in  other  parts  greater  sluggish- 
ness, but  all,  nevertheless,  following  in  the  same  general 


Its  Foes  and  Besetments. 


selfish  direction.  The  New  Creattire,  by  his  con- 
secration, by  the  spirit  of  his  new  mind,  is  obligated  to 
an  adverse  course,  and  is,  therefore,  opposed  by  all  the 
ctirrent  of  popular  sentiment,  theory,  tradition,  etc.. 
and  marked  as  peculiar.  He  has  friction  to  contend 
with.  He  necessarily  is  in  antagonism  to  those  who 
are  going  in  the  opposite  direction,  and  who  come  in 
touch  with  him.  This  collision  cannot  be  avoided.  It 
means  not  outward  peace  but  outward  conflict;  this 
outward  conflict,  however,  may  signify  inward  peace  and 
3oy  because  divine  approval  is  realized. 

The  world's  aims  and  objects  and  methods  are  not 
always  ignoble  and  unjust;  but  even  its  noblest  aims 
and  objects  are  generally  contrary  to  those  of  the  New 
Creation,  because  the  -vforld  is  acting  tmder  the  impulse 
of  human  wisdom,  while  the  New  Creation  is  actuated 
by  the  wisdom  from  above.  Worldly  wisdom  has  its 
own  conceptions  of  religion  as  a  means  for  holding 
wicked  people  in  check.  It  has  its  own  idea  of  morality, 
benevolence,  faith,  hope,  love — cannot  comprehend  the 
different  standpoint  of  the  New  Creation,  and  is  apt  to 
consider  its  views  extreme,  -unreasonable,  etc.,  not 
comprehending  the  divine  plan,  not  appreciating  from 
the  divine  standpoint  the  insignificance  of  the  present 
life,  as  compared  to  the  future  one.  Nor  does  worldly 
wisdom  appreciate  the  impotence  of  all  human  effort  as 
respects  real  htmian  uplift,  when  contrasted  with  the 
great  and  grand  arrangements  which  God  has  in  res- 
ervation, and  which  will  be  fully  brought  to  light  and 
put  into  successful  operation  in  the  Kingdom,  as  soon  as 
his  work  of  the  present  age  has  been  completed — as 
soon  as  the  elect  Church  shall  have  been  selected, 
polished,  approved,  glorified. 

The  New  Creation  must  not,  therefore,  be  surprised  if 
the  world  hate  it — even  the  morally  and  religiously  well- 
disposed  of  the  world.  And  this  hatred  and  opposition 
of  the  world,  at  times  so  vexatious  and  trying  to  faith 
fulness  and  patience,  is  to  be  received  meekly ;  with  the 
remembrance  that  the  world  is  still  blinded  by  the  "god 
of  this  world"  and  sees  not  the  "exceeding  great  and 


6o6 


The  New  Creation. 


precious  things,"  "the  deep  things  of  the  Spirit,"  in  the 
light  of  which  we,  by  the  grace  of  God,  are  enabled  to 
count  all  things — losses,  trials,  etc. — as  but  "loss  and 
dross,"  that  we  may  win  the  wonderful  things  promised 
us  in  the  Word.  To  yield  to  the  spirit  of  the  world,  to 
allow  its  sentiments  to  dominate  us  for  the  sake  of  its 
peace,  would  be  giving  evidence  of  an  inferior  ap- 
preciation of  the  Lord,  his  Truth,  and  the  privileges  of 
his  service.  The  result  wotild  be  that  if  we  did  not  lose 
everything  by  going  completely  over  to  worldliness  we 
might,  at  least,  lose  the  prize,  and  have  a  portion  with 
the  "great  company,"  and  come  up  through  great 
tribulation  to  an  inferior  place  in  connection  with  the 
glories  to  follow. 

The  Apostle's  strict  injunction  is,  "Love  not  the  world, 
neither  the  things  that  are  in  the  world.  If  any  man  love 
the  world  the  love  of  the  Father  is  not  in  him."  (i  John 
2 :  15.)  We  should  be  on  guard,  therefore,  against  every 
indication  of  sympathy  or  affiliation  with  the  spirit  of 
the  world.  This  does  not  mean  that  we  should  be  out  of 
sympathy  with  our  friends,  whom  we  term  the  worldly,— 
that  we  should  be  careless  of  their  interests,  etc. ;  but  i* 
does  mean  that  while  careful  to  discharge  otu:  obligations 
toward  the  worldly,  and  to  render  honor  to  whom  honor 
is  due,  tribute  to  whom  tribute  is  due,  support  to  whom 
support  is  due,  kindness  to  whom  kindness  is  proper, 
sympathy  to  whom  sympathy  is  proper,  we  are,  never- 
theless, to  distinguish  between  our  friends  and  neighbors, 
who  are  still  under  the  influence  of  the  Adversary,  and 
the  spirit,  or  disposition,  which  has  actuated  them  and 
which  is  deluding  them. 

We  are  not  to  be  in  sympathy  with  any  of  the  present 
institutions,  which  are  based  upon  selfishness,  and,  in 
greater  or  less  degree,  are  in  opposition  to  the  divine 
law,  the  Golden  Rule.  It  may  be  necessary  for  us  to 
conduct  our  affairs  considerably  along  the  lines  of  self- 
ishness prevalent  in  the  world ;  but  without  stopping  to 
dispute  the  question  continually,  our  hearts  should  be 
kept  in  that  attitude  in  which  we  would  be  out  of 
sympathy  with  selfish  principles  and  longing  for  the 


Its  Foes  and  Besetments, 


607 


reign  of  the  Golden  Rule  absolutely  in  all  the  affairs  of 
life,  and,  so  far  as  possible,  in  our  own  intercourse  with 
the  world. 

It  is  not  for  us  to  attempt  to  transform  the  world  and 
revolutionize  society  and  its  methods.  That  herculean 
task  the  Lord  has  left  for  himself,  and  it  will  be  fully 
accomplished  in  the  "great  day"  fast  approaching.  Mean- 
time the  Lord's  people,  tmder  guidance  of  his  Word — 
although  in  the  world,  and  necessarily  having  to  do  with 
its  affairs  and  customs — are  not  to  be  in  love,  in  sym- 
pathy, with  them.  They  are  to  realize,  on  the  contrary, 
that  to  keep  in  close  touch  with  the  Lord,  and  in  close 
sympathy  with  the  principles  of  his  righteousness,  will 
necessarily  mean  the  same  kind  of  opposition  that  God 
has  to  every  form  and  degree  of  injustice,  inequity,  law- 
lessness,— in  church,  in  state,  in  finance,  in  politics,  and 
in  social  customs  and  usages. 

Seeing  this  more  or  less  clearly,  some,  we  believe,  have 
gone  to  an  extreme  in  denotmcing  present  institutions 
in  a  manner  that  the  Lord  and  the  apostles  neither 
commanded  nor  sanctioned,  nor  illustrated  in  their 
words  and  conduct.  We  should  remember  that  the 
world  as  a  whole  is  living  up  to  as  high  a  standard  as  it 
appreciates,  and  that  simply  to  find  fault  with  matters 
which  others  are  as  powerless  to  correct  as  o\irselves  is 
worse  than  useless,  because  it  merely  produces  un- 
happiness,  vexation,  etc.,  without  accomplishing  de- 
sired results.  John  the  Baptist  gave  wise  advice  along 
this  line  when  asked  of  some  of  the  Roman  soldiers  re- 
specting their  proper  course,  he  answered,  "Do  violence 
to  no  man  [do  not  violate  the  laws  and  regulations  under 
which  you  are  placed  by  your  government]  and  be 
content  with  yotir  wages."  Simply  making  people 
discontented  with  their  present  conditions  and  surround- 
ings is  most  unwise.  On  the  contrary,  the  influence, 
the  spirit,  the  disposition,  of  the  New  Creation  should 
always  be  toward  peace;  and  if  we  cannot  commend 
present  institutions  highly,  neither  need  we  specially 
condemn  them. 

In  such  matters  we  may  well  follow  the  example  of 


6o8 


The  New  Creahon. 


Michael  the  archangel,  who  did  not  even  bring  a  railing 
accusation  against  Satan,  but  said,  "The  Lord  rebuke 
theef" — in  his  own  time  and  manner.  (Jude  9.)  So 
with  us.  Realizing  that  the  Lord  will  rebuke  present  in- 
stitutions in  his  own  time  and  manner,  we  can  say  to 
ovirselves,  with  the  Apostle,  "Be  patient,  brethren;  the 
coming  of  the  Lord  dxaweth  nigh" — the  establishment 
of  his  Kingdom,  near  at  hand,  will  rectify  all  these 
difficulties.  The  agitation  of  these  matters  in  advance 
will  be  not  only  imavailing,  but  worse-disadvantageous, 
injurious — both  to  the  agitator  and  the  agitated,  breed- 
ing discontent.  Amongst  the  children  of  this  world 
there  will  be  found  plenty  of  agitators  when  the  Lord's 
time  shall  come  for  these  questions  to  be  agitated. 
Meantime  all  the  members  of  the  New  Creation  will  dis- 
play wisdom  in  avoiding  such  questions  as  tend  to  strife 
and  discontent,  and  in  chiefly  speaking  amongst  the 
Lord's  people  and  such  as  "have  an  ear  to  hear,"  con- 
cerning the  deeper  things  of  the  divine  plan,  of  course 
including  on  proper  occasions  the  time  of  trouble  by 
which  the  Kingdom  will  be  established. 

The  New  Creation,  the  Royal  Priesthood,  has  a 
special  work  quite  apart  from  the  world  and  all  agitation 
of  its  elements.  Their  work  at  the  present  time,  as 
already  shown,  is  to  blow  the  silver  trumpets — to  sound 
forth  the  truth  of  the  divine  plan  for  such  as  have  an 
ear  to  hear,  for  such  as  are  not  blinded  and  deafened  by 
the  deceptions  of  the  Adversary.  Their  mission  is 
specially  amongst  the  Lord's  people,  finishing  up  the 
work  of  this  Gospel  age,  garnering  the  wheat. — Matt. 
13:  37-43- 

Under  another  picture,  the  present  work  of  the  Church 
is  shown  to  be  the  Bride  making  herself  ready  for  the 
marriage.  (2  Cor.  11:2;  Rev.  19: 7.)  With  such  press- 
ing calls  upon  them  for  every  moment  of  their  time,  for 
every  particle  of  their  influence,  means,  etc.,  the  New 
Creatures  have  neither  love  for  the  world,  to  seek  to  per- 
petuate its  arrangements,  institutions,  etc.,  nor  have 
they  the  disposition  to  anticipate  the  Lord's  wise, 
beneficent  arrangement  for  the  transformation  of  this 


Its  Foes  and  Besetments.  609 

present  evil  world  into  "the  world  to  come,"  "wherein 
dwelleth  righteousness." — Heb.  2:  5;  2  Pet.  3:  13. 

THE  GREAT  ADVERSARY,  SATAN. 

The  Apostle  writes, — "Yotir  adversary,  the  devil,"  as 
though  he  would  have  us  understand  that  we  have  much 
more  to  contend  with  than  the  weaknesses  of  o\ar  own 
flesh  and  the  imperfections  of  fellow  men.  He  would 
have  us  realize  that  we  have  a  cunning  "wily"  foe  in 
Satan,  and  that  we  must  keep  close  to  our  Shepherd  if 
we  would  be  delivered  out  of  temptation  and  from  the 
power  of  the  Evil  One.  Let  us  note  some  of  the  many 
Scriptures  which  refer  to  this  Adversary  whose  very 
existence  is  now  being  denied  by  many: 

"Your  adversary,  the  devil,  goeth  about  as  a  roaring  lion, 
seeking  whom  he  may  devour." — 1  Pet.  5;  8. 

"Then  was  Jesus  led  up  into  the  wilderness  to  be  tempted  of 
the  devil." — ^Matt.  4:1. 

"Then  shall  he  say  also  unto  them  on  the  left  hand.  Depart 
front  me,  ye  cursed,  into  everlasting  ilre  [Gehenna,  destruction], 
prepared  for  the  devil  and  his  angels.  — Matt.  25:  41. 

"Those  by  the  wayside  are  they  that  hear;  then  cometh  the 
devil  and  taketh  away  the  word  out  of  their  hearts." — ^Luke  8:12. 

"Ye  are  of  your  father  the  devil,  and  the  lusts  of  your  father 
ye  will  do.  He  was  a  murderer  from  tfte  beginning,  and  abode 
not  in  the  truth,  because  there  is  no  truth  tn  him.  When  he 
speaketh  a  lie  he  speaketh  of  his  own;  for  he  is  a  liar,  and  the 
father  of  tt." — ^John  8:  44. 

"Supper  being  ended,  the  devil  having  now  put  into  the  heart 
of  Judas  Iscariot  to  betray  him." — ^John  13:2. 
Neither  give  place  to  the  devil." — Eph.  4:  27. 

"Put  on  the  whole  armour  of  God,  that  ye  may  be  able  to  with- 
stand the  wiles  of  the  devil."-^ — Eph.  6:11. 

"Lest  ,  .  .  he  fall  into  the  condemnation  of  the  devil." 
—1  Tim.  3:  6,  7. 

"They  may  recover  themselves  out  of  the  snare  of  the  devil." — 
2  Tim.  2:  26. 

"That  through  death  he  might  destroy  him  that  had  the  power 
of  death,  that  is,  tlie  devil."— B.eh.  2:  14. 

"Resist  the  devil,  and  he  will  flee  from  you." — ^James  4:  7. 

"He  that  committeth  sin  is  of  the  devil;  for  the  devil  sinneth 
from  the  beginning.  For  this  purpose  the  Son  of  God  was  mani- 
fested, that  he  might  destroy  the  works  of  the  devil  .  .  .  In 
this  the  children  of  God  are  manifest,  and  the  children  of  the 
devil-  whosoever  doeth  not  righteousness  is  not  of  God,  neither 
he  that  loveth  not  his  brother." — 1  John  3:  8,  10- 

39  F 


6io 


The  New  Creation. 


'  Michael,  the  archangel,  when  contending  with  the  devil  ha 
disputed  about  tlie  body  of  Moses,  durst  not  bring  against  him  a 
railing  accusation,  but  said.  The  Lord  rebuke  thee  " — ^Jude  9. 

'The  devil  shall  cast  some  of  you  into  prison,  that  ye  may  be 
tried." — Rev.  2:  10. 

*'The  great  dragon  was  cast  out,  that  old  serpent,  called  the 
devil,  and  Satan;  which  deceiveth  the  wliole  world;  he  was  cast 
out  into  tlie  earth,  and  his  angels  with  him." — Rev.  12:  9,  12. 

"He  laid  liold  on  the  dragon,  that  old  serpent,  which  is  the 
devil,  and  Satan,  and  bound  him  a  thousand  years,  . 
that  lie  should  deceive  the  nations  no  more  till  the  thousand 
years  sltould  be  fulfilled." — Rev.  20:  2,  3. 

"The  devil  that  deceived  them  was  cast  into  the  lake  of  fire  and 
brimstone.   .    .   .   This  is  tite  second  death." — Rev.  20: 10,  14. 

"Now  is  the  judgment  of  this  world;  now  shall  the  prince  of 
this  world  be  cast  out.'' — John  12:  31. 

"Hereafter  I  will  not  talk  much  with  yon;  for  the  prince  of 
this  world  cometh  and  hath  nothing  in  me." — ^John  14:  30. 

"When  he  is  come  he  will  reprove  the  world  .  .  .  of 
judgment,  because  tlie  prince  of  this  world  is  jtidged." — John 
16:8,  11,       _  , 

"Wherein  in  times  past  ye  walked  according  to  the  course 
of  this  world,  according  to  the  prince  of  the  power  of  tlie  air,  tlie 
spirit  that  now  worketh  in  the  chilaren  of  disobedience." — 
Eph.  2:2. 

"//  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost;  in  whom 
the  god  of  this  world  hath  blinded  tlie  minds  of  them  which  be- 
lieve not,  lest  the  light  of  tlie  glorious  Gospel  of  Christ,  wlio  is 
the  image  of  God,  should  shine  unto  them." — 2  Cor.  4:  34. 

"When  the  Pharisees  heard  it  they  said,  This  fellow  doth  not 
cast  out  devils  but  by  Beelzebub,  the  prince  of  the  devils.  And 

/'esus  said,  ,   .   .    If  Satan  cast  out  Satan  he  is  divided  against 
imself;  how  shall  then  his  Kingdom  stand?" — Matt.  12:  24-26. 
"How  art  thou  fallen  from  lieaven,  O  Lucifer,  son  of  tlie 
morningV — Isa.  14:  12-14. 

"Satan  himself  is  transformed  into  an  angel  of  light." — 
2  Cor.  11:14. 

"Even  him  wltose  coming  is  after  the  working  of  Satan  with 
all  power  ajtd  signs  and  lying  wonders,  and  with  all  deceiv- 
ablenessof  unrighteousness tn tlicm that  perish."--2  Thess.  2:9,10. 

"Lest  Satan  get  an  advantage  of  us;  for  we  are  not  ignorant 
of  his  devices." — 2  Cor.  2:  11. 

"For  lOe  wrestle  not  against  flesh  and  blood,  but  against 
principalities,  against  powers,  against  the  rulers  of  the  darkness 
of  this  world,  against  the  spiritual  tilings  of  the  Evil  One  in  the 
ueavenlies." — Eph.  6:  12,  Diaglott. 

"He  that  is  begotten  of  God  keepeth  himself,  and  that  wicked 
One  toucheth  him  not.  And  we  knotv  that  we  are  of  God,  and 
the  whole  world  lies  under  tlie  Wicked  One." — 1  John  5: 18, 19, 
Diaglott. 


Its  Foes  and  Besetments. 


6ii 


''There  was  a  day  wlien  the  sons  of  God  came  to  present  them- 
selves before  the  Lord,  and  Satan  also  came  amongst  them. — 
Job.  1:  6-12;  2:  1-7. 

"And  he  showed  me  Joshua  the  high^priest  standing  before  the 
angel  of  the  Lord,  and  Satan  standing  at  his  right  hand  to  resist 
him.  And  the  Lord  said  unto  Satan,  The  Lord  rebuke  thee,  O 
Satan;  even  the  Lord  that  hath  chosen  Jerusalem  rebuke  thee." — 
Zech.  3:  1,  2. 

"/  beheld  Satan  as  lightning  fall  from  heaven." — Ltike  10 : 18. 

"/  have  appeared  unto  thee  for  this  purpose,  .  .  .  I  send 
thee  to  open  their  eyes,  and  to  turn  them  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God." — Acts  26:  16,  18. 

"The  God  of  peace  shall  bruise  Satan  under  your  feet  shortly." 
— Rom.  16:  20. 

"To  deliver  stich  an  one  unto  Satan  for  tlte  destruction  of 
the  flesh."— 1  Cor.  5:  5;  1  Tim.  1:  20. 

"Give  none  occasion  to  the  Adversary  to  speak  reproachfully; 
for  some  are  already  turned  aside  after  Satan." — 1  Tim.  5: 14, 15. 

When  our  Lord  said,  "Get  thee  hence,  Satan"  [adver- 
sary, opposing  spirit — Young],  and  again  when  he  said 
to  Peter,  "Get  thee  behind  me,  Satan  [adversary,  etc.]; 
thou  art  an  offense  xinto  me,  for  thou  savorest  not  the 
things  that  be  of  God"  (Matt.  4:  10;  16:  23),  it  was  say- 
ing in  effect  that  being  in  opposition  to  God,  the  same 
position  was  also  held  toward  all  in  harmony  with  God. 
And  Peter's  declaration  that  he  goes  about  like  a  "roar- 
ing lion,  seeking  whom  he  may  devotir"  seems  to  teach 
that  he  is  not  "your  [the  Church's]  adversary"  alone, 
but  that  of  all  mankind. — Our  Lord  makes  a  direct 
assertion  to  that  effect. — John  12'  31;  14:  30;  16:  11. 

Our  Lord's  declaration,  that  Satan  is  the  great  Adver- 
sary, not  only  of  God,  but  of  humanity,  is  by  no  means 
a  fancy  sketch,  but  the  plain  truth.  He  is  our  Adver- 
sary in  a  sense  that  the  world  and  our  own  flesh  are  not 
our  adversaries.  Otir  own  flesh  opposes  the  New  Crea- 
ture, not  from  any  bitterness  or  hatred,  nor  with  any 
scheming  for  its  temporal  or  eternal  disadvantage;  but 
merely  in  the  sense  that  the  cravings  of  the  fallen  flesh 
are  in  a  direction  which  is  at  variance  to  the  best 
interests  of  the  New  Creature  and  the  hopes  with  which 
he  has  been  begotten.  The  opposition  of  the  world  is 
likewise  not  a  malicious  one,  but  merely  a  selfish  one, 
because  of  seeing  things  in  different  lights  and  be- 


6l2 


The  New  Creation. 


cause  of  selfish  differences  of  interest.  Satan  alone  is 
the  wilful,  intelligent  plotter  and  schemer  who  vises  a 
superhuman  intelligence  and,  so  far  as  permitted,  super- 
human powers,  to  inveigle  our  fallen  flesh,  through 
depraved  appetites,  etc.,  and  who  frequently  uses  the 
worldly  as  his  tools  and  unconscious  instruments  in 
opposing  righteousness  and  truth  and  those  who  are  of 
the  Truth. 

HE  WAS  A  LIAR  AND  A  MURDERER  FROM  THE  BEGINNING. 
— JOHN  8:  44. — 

The  inspired  record  asserts,  persistently  and  con- 
sistently, that  Satan  began  the  rebellion  against  the 
divine  law,  and  seduced  our  first  parents  into  disobedi- 
ence, through  his  own  ambition  for  power;  and  that 
since  man's  fall  this  same  Adversary  has  been  the  im- 
placable opponent  of  God,  of  righteousness  and  of 
truth;  and  not  only  the  ensnarer  of  mankind,  but  the 
opposer  of  the  great  plan  of  Atonement  which  God  de- 
vised and  is  prosecuting  through  Christ.  From  the 
Scriptural  account  it  does  not  appear  that  Satan  had 
any  sympathizers  or  associate  conspirators  amongst  the 
angels  at  the  time  of  his  secession  and  attempt  to 
establish  a  lordship  or  dominion  of  his  own  in  the  earth, 
taking  as  his  subjects  God's  latest  creation — mankind. 
As  surely  as  Satan  himself  was  a  part  of  the  general 
creation  of  God,  so  surely  we  may  know  that  he  was 
created  perfect  and  upright,  in  the  image  of  God;  be- 
cause all  of  God's  work  is  perfect,  (Eph.  3:9;  Deut. 
32:  4.)  He  has  but  the  one  standard  of  righteousness, 
justice,  perfection,  and  he  himself  is  that  standard. 

But  to  be  created  perfect,  and  to  remain  perfect,  are 
two  entirely  different  propositions.  God  has  not  been 
pleased  to  create  any  of  his  intelligent  creatures  mere 
machines,  incapable  of  change  of  motive  and  conduct. 
On  the  contrary,  he  has  been  pleased  to  create  all  the 
morally  intelligent  of  his  creatures  after  his  own  likeness 
or  image,  with  perfect  liberty  to  follow  the  right,  the 
true,  the  pure,  the  good,  according  to  his  own  example 
and  precept;  but  with  power  also  to  alter  or  reverse 
their  course  in  these  respects,  and  to  become  rebels 


Its  Foes  and  Besetments, 


613 


against  his  law  of  righteousness.  God,  however,  has 
guarded  this  matter,  by  keeping  in  his  own  hands  the 
power  of  everlasting  life;  so  that  he  has  hxll  control  of 
the  situation,  and  can  destroy  any  of  his  creatures,  if 
they  refuse  to  acknowledge  and  obey  his  righteous  re- 
quirements. He  proposes  to  blot  them  out  of  existence, 
as  though  they  had  never  been,  and  to  permit  only  such 
as  are  in  heart  harmony  with  his  requirements  to  con- 
tinue to  live  everlastingly. 

Amongst  the  angels  of  high  rank  (of  whom  Satan  was 
originally  one),  there  were,  apparently  from  the  be- 
ginning, and  still  are,  different  orders  or  grades,  yet  all 
under  the  rule  of  love,  and  who,  in  obedience  to  the  will 
of  the  Creator,  operated  in  unison  and  harmony  probably 
for  ages.  Goodness,  love,  kindness,  obedience  to  the 
heavenly  Father's  requirements,  and  happiness  resulting 
from  these,  were  for  a  long  while  their  only  ex- 
periences. But  in  due  time  another  feature  of  the 
divine  plan  was  developed.  Man  was  created,  of  a 
different  nature  from  angels,  a  little  lower  nature, — 
human,  not  angelic, — earthly,  not  heavenly, — flesh, 
not  spirit.  Additionally,  mankind  had  a  separate  home 
— earth — with  a  family  organization,  and  were  paired, 
male  and  female,  and  had  powers  of  pro-creation — 
ability  to  propagate  their  own  species. ,  In  all  these 
particulars  they  differed  from  the  angels,  who  are  not 
sexually  different,  and  who  have  not  the  family  arrange- 
ment, and  who  do  not  propagate  their  own  kind.  God's 
latest  creation  was,  no  doubt,  a  marvel  in  the  eyes  of  all 
the  angelic  hosts, — in  connection  with  which  their 
reasoning  faculties  found  abundant  opportunity  for 
exercise. 

Then  it  was  that  one  of  those  of  high  rank,  reasoning 
out  the  possibilities  of  the  matter  and  harboring  selfish 
and  ambitious  thoughts,  concluded  that  if  he  could  in 
some  manner  but  capture  the  newly  created  human  pair, 
and  alienate  them  from  God,  then  he  could  through 
them  set  up  a  special  kingdom  or  dominion  of  his  own, 
of  which  he  would  be  the  god  or  lord,  usurping  the  place 
and  the  honor  of  Jehovah  respecting  mankind  and  the 


6i4 


The  New  Creation. 


earth.  It  was  his  prosecution  of  this  criminal  ambition 
that  gave  to  him  his  present  name,  Satan — adversary 
of  God.  He  did  not  meditate  nor  attempt  to  usurp 
God's  dominion  over  the  angels.  Such  an  attempt  would 
have  been  absurd,  since  all  of  the  angels  were  intimately 
acquainted  with  God,  and  knew  Satan  as  one  of  them- 
selves. Hence,  they  would  not  have  thought  of  consent- 
ing to  become  his  servants  and  followers,  very  much  pre- 
ferring, and  being  thoroughly  satisfied  with,  and  in  no 
sense  rebellious  toward,  the  just,  loving  and  wise  ad- 
ministration of  Jehovah  Almighty. 

No  sooner  did  such  selfish  and  ambitious  designs  find 
a  lodgment  in  Satan's  heart,  than  he  began  to  measure 
the  Lord  by  his  own  false  standard,  and  to  suppose  that 
the  Lord  Jehovah  was  in  all  of  his  work  merely  carrying 
out  ambitious  and  selfish  designs.  Thus  it  is  that  the 
wicked  heart  is  always  ready  to  impute  evil  to  others,  be 
they  never  so  pure,  honorable  and  benevolent.  No 
doubt  Satan  justified  his  own  course  in  the  beginning, 
at  least,  by  false  reasoning,  to  the  effect  that  in  creating 
mankind  on  a  lower  plane  than  the  spirit  beings ,  the 
angels,  God  was  influenced  by  sinister  and  selfish 
motives;  and  that  the  limitation  to  earth  as  their 
habitat  was  with  a  view  to  having  them  the  more  fully 
enslaved.  Having  once  permitted  this  envious,  re- 
bellious, unsanctified  thought  to  enter  his  heart,  it  was 
only  a  question  of  time  when  the  evil  would  develop 
further,  in  the  suggestion  and  manifestation  of  open  sin 
and  opposition  to  the  divine  arrangements. 

Perhaps,  indeed,  it  was  with  the  false  idea  that  he  was 
doing  justice  to  the  oppressed  that  Satan  approached 
mother  Eve  in  Eden,  and  suggested  to  her  that  the 
strict  regulations  by  which  Adam  and  herself  had  been 
hedged  about  by  the  divine  decree  respecting  one  of  the 
trees  of  the  garden,  was  the  exercise  on  God's  part  of 
unwarranted,  autocratic  powers, — to  restrain  them  from 
liberties  which  should  properly  be  theirs  and  the 
exercise  of  which  would  be  clearly  to  their  advantage. 
He  even  suggested  to  mother  Eve,  and  possibly  he 
expressed  truly  the  opinion  of  his,  by  this  time  per- 


Its  Foes  and  Besctmenis. 


verted,  judgment  that  God  falsified  to  them  when  he 
stated  that  the  eating  of  the  fruit  of  the  forbidden  tree 
would  result  in  their  destruction, — their  death.  Satan 
had  never  seen  death  amongst  any  of  God's  creatures 
made  in  his  own  likeness,  endowed  with  reason;  and 
hence,  in  his  perverse  attitude  of  mind,  he  not  only 
attributed  to  God  sinister  motives  in  connection  with 
the  creation,  but  now  assumed  that  he  had  deliberately 
lied  to  his  creatures,  in  order  to  further  his  own  plans 
of  keeping  them  in  a  measure  of  ignorance,  and  under 
what  Satan,  by  this  time  no  doubt,  concluded  was 
despotic  authority. 

The  evil  suggestion  took  effect.  The  mind  of  mother 
Eve — which  up  to  this  moment  had  been  thankful  to 
God  and  appreciative  of  all  his  mercies  and  blessings, 
and  which  had  recognized  him  as  the  fountain  of  grace 
and  truth,  benevolence  and  love — was  poisoned  with  the 
thought  that  she  was  being  made  a  dupe ;  was  being  de- 
prived of  proper  liberties  to  the  intent  that  she  might  be 
hindered  from  acquiring  larger  measures  of  knowledge, 
which  were  properly  her  right,  and  which  God,  in  his 
determination  to  keep  them  in  the  slavery  of  ignorance, 
was  misrepresenting  to  them, — threatening  them  that 
it  would  result  in  their  death, — whereas  this  newly 
found  friend,  Satan,  who  loved  them  better,  and  who 
was  jealous  for  their  welfare  and  their  liberty,  assured 
them  that  the  eating  of  the  forbidden  fruit  would  not 
only  not  bring  disaster  and  death,  but  would  bring  in- 
crease of  knowledge,  liberty,  and  exercise  for  all  their 
powers.  The  poison  acted  quickly;  selfishness  and 
acquisitiveness  were  aroused  in  the  heart  of  mother  Eve, 
which  had  never  before  had  such  sentiments,  because 
nothing  in  her  previous  experience  had  ever  suggested 
such  thoughts  or  sentiments. 

Satan's  position  on  this  matter,  of  course,  separated 
him  from  Jehovah.  He  staked  his  all  upon  his  ability  to 
capture  the  new  human  race  as  his  servants,  his  king- 
dom; or,  as  perhaps  he  would  have  expressed  it,  he  had 
staked  all  in  his  effort  to  liberate  the  new  human  family 
from  divine  despotism.    When  he  saw  the  effect  of  the 


5t6 


The  New  Creation. 


transgression, — that  the  human  pair  were  cast  out  of 
Eden,  and  shut  off  from  its  life-sustaining  trees,  that 
they  gradually  began  to  wither  and  to  perish,  no  doubt 
he  was  disappointed,  as  weU  as  was  mother  Eve.  Adam, 
we  are  informed,  was  not  deceived:  he  knew  what  to 
expect  as  the  result  of  disobedience.  His  share  in  the 
transaction  was  a  voluntarj''  one,  a  suicide  we  might 
term  it.  Inspired  by  the  thought  that  his  wife  must 
die,  because  she  had  partaken  of  the  forbidden  fruit, 
and  feeling  that  all  of  his  own  joy  would  thus  perish,  he 
resolved  to  die  with  her.  Kad  he  understood  better  the 
divine  character,  as  it  has  since  been  manifested 
through  God's  dealings  in  connection  with  the  Atone- 
ment, he  would  doubtless  have  trusted  God  for  help 
out  of  the  difficulty,  and  would  have  been  obedient  to 
the  divine  decree  at  any  cost. 

But  to  return  to  Satan:  Having  chosen  an  evil  coitfse, 
each  step  of  his  journey  since  seems  to  be  taking  him 
only  further  and  further  away  from  every  principle  of 
righteousness:  so  that  while  his  first  lie,  "Ye  shall  not 
surely  die,"  may  have  been  uttered  with  considerable 
candor,  yet  ever  since,  and  to-da}',  he  endeavors  by  every 
conceivable  means  to  perpetuate  his  false  statement, 
and  to  deceive  mankind  into  believing  that  there  is  no 
such  thing  as  death — that  when  they  die  they  are  more 
alive  than  ever  before.  It  is  the  old  He,  "Ye  shall  not 
surely  die,"  readjusted  to  present  conditions.  None 
now  know  better  than  Satan  the  reality  of  death,  as 
it  passed  upon  the  whole  human  famil}' ;  and  none  know 
better  than  he  that  if  the  human  family  clearly  and  dis- 
tinctly understood  the  matter  of  sin,  its  penalty,  the 
ransom,  and  the  resultant  restitution,  the  influence 
of  the  Truth  would  be  to  draw  mankind  toward  their 
just,  yet  merciful  Creator. 

But  this  is  what  Satan  desires  to  prevent.  He  there- 
fore attempts  to  blind  the  minds  of  mankind  respecting 
the  true  character  and  plan  of  God,  and  to  fill  them,  on 
the  contrary,  with  false  and  blasphemous  thoughts  re- 
specting the  divine  cliaracter  and  plan.  Instead  of 
having  men  see  that  death,  and  all  the  sufferings  in- 


Its  Foes  and  Besetments. 


6l^ 


cident  to  death,  viz.,  mental,  moral  and  physical  decay 
and  disease,  are  the  results  of  disobedience  to  God,  the  re- 
sults of  following  his  falsehood,  he,  on  the  contrary,  would 
have  them  think,  and  has  succeeded  in  convincing  many, 
that  the  great  Jehovah,  who  declares  himself  to  be  the 
very  embodiment  of  justice  and  of  love,  in  creating  the 
hirnian  family  most  unjustly  and  unlovingly  did  so  with 
malevolent  intentions  towards  the  vast  majority ; — that  he 
purposed  and  predestinated  in  his  heart,  before  beginning 
man's  creation,  that  thousands  of  millions  of  them  should 
be  eternally  tormented,  and  that  a  "little  flock"  should 
be  carried  to  glory,  as  a  sample  of  what  he  had  power  to 
do  for  all  if  he  had  been  kindly  disposed.  Thus,  and 
with  many  other  somewhat  similar  delusions  and  snares, 
has  the  adversary  for  six  thousand  years  perv'erted  hu- 
man judgment,  and  turned  the  hearts  of  men  away  from 
God  and  from  the  message  of  his  Truth,  The  Apostle 
confirms  this,  and  explains  It,  saying:  "The  god  of  this 
world  hath  blinded  the  minds  of  them  that  believe  not , 
lest  the  light  of  the  glorious  Gospel  of  Christ,  who  is  the 
image  of  God,  should  shine  unto  them" — should  en- 
lighten them,  and  drive  out  the  darkness  of  ignorance 
and  misconception,  and  let  them  see  the  real  character 
and  gracious  plan  of  the  heavenly  Father. — 2  Cor.  4:  4. 

Wherever  the  light  of  divine  revelation  (not  merely 
the  Bible,  but  also  "the  spirit  of  Truth")  goes,  it  more 
or  less  means  danger  to  the  darkness  of  Satan's  misrep- 
resentations. The  Truth  is  a  thousand-fold  more  rea- 
sonable than  Satan's  error,  and  would  rapidly  prevail 
against  him,  were  it  not  for  his  cunning,  "wily"  tac- 
tics, by  which  he  is  continually  shifting  the  scenes,  and 
bringing  forward  new  deceptions  to  uphold  his  old  lie, 
and  "to  deceive,  if  it  were  possible,  the  very  elect." 
One  of  the  first  and  one  of  the  most  gigantic  and  most 
successful  of  his  efforts  to  controvert  the  Truth,  and  to 
make  the  error  appear  feasible  and  plausible,  v/as  the 
development  of  the  great  Antichrist  system,  the  Papacy. 
By  it  he  exercised  a  most  wonderful  influence  through- 
out the  world,  so  that,  in  the  light  of  to-day,  and  with  a 
measure  of  freedom  from  that  monstrous  institution. 


6i8  The  New  Great wh. 

mankind  looks  back  to  the  period  of  its  dominion  and 
describes  it  as  "the  Dark  Ages"; — dark  with  mjustice, 
dark  with  error  and  superstition,  dark  with  persecution, 
relentless  and  terrible,  against  those  who  sought  to 
worship  God  according  to  the  dictates  of  their  con- 
science,— ferocious  against  them  in  proportion  as  they 
obtained  the  true  light  and  were  faithful  m  holding  it  up 
before  the  people.  So  diabolical  was  this  great  in- 
stitution, in  its  methods  and  influence,  and  so  thoroughly 
did  it  represent  Satan's  cunning  and  ambition  and  crafti- 
ness, that  it  is  symbolically  described  by  the  Lord  as 
though  it  were  Satan  himself.  It  was,  in  the  largest 
sense  of  the  word,  his  representative,  while  claiming 
to  be  God's  representative.* 

Throughout  the  prophecies  we  find  this  blending  of 
description  and  denunciation  between  Satan  and  his 
chiefest  representative  amongst  the  enlightened.  For 
instance,  after  describing  the  breaking  of  the  power  of 
Babylon — a  description  which  is  applicable  in  part  to 
literal  Babylon,  and  the  bondage  of  natural  Israel,  and 
more  particularly  applicable  to  the  bondage  of  mystic 
Babylon  over  spiritual  Israel, — the  Prophet  proceeds 
with  a  description  which  primarily  fits  to  Satan's  own 
course,  and  in  a  secondary  sense  is  applicable  to  the  rise 
and  fall  of  natural  Babylon,  and  in  a  yet  further  sense 
to  the  rise  and  fall  of  mystic  Babylon,  saying: — 

"How  art  thou  fallen  from  heaven,  O  Lucifer,  son  of  the 
morning!  How  art  thou  cut  down  to  the  ground,  which  didst 
weaken  the  nations!  For  thou  hast  said  in  thine  heart,  I  will 
ascend  into  heaven,  I  will  exalt  my  throne  above  the  stars  of 
God:  I  will  sit  also  upon  the  mount  of  the  congregation  [the 
Kingdom  of  God's  people]  to  the  northward  [Pleiades,  in  the 
north,  has  long  been  esteemed  the  center  of  the  universe,  the 
throne  of  Jehovah]:  I  will  ascend  up  to  the  heights  of  the 
clouds;  I  will  be  like  the  Most  High.  Yet  thou  shalt  be 
brought  down  to  hell — sheol,  oblivion, — to  the  sides  of  the  pit. 
They  that  see  thee  shall  narrowlv  look  upon  thee,  and  consider 
thee,  saying.  Is  this  the  one  that  made  the  earth  to  tremble, 
that  did  shake  kingdoms;  that  made  the  world  as  a  wilder- 
ness, and  destroyed  the  cities  thereof;  that  opened  not  the 
house  of  his  prisoners?" — Isa.  14:  12-17. 


*See  Vol.  II    Chap.  ix. 


Its  Foes  and  Beseiments.  619 

As  it  was  true  that  Babylon  highly  exalted  itself 
over  the  other  kingdoms  of  the  world,  it  was  also 
true  that  Papacy,  the  Antichrist,  exalted  itself  as  a 
kingdom  over  the  nations  of  earth,  and  attempted  to 
rule  them  with  a  rod  of  iron,  claiming  authority  so  to  do 
in  the  name  of  the  true  Christ.  And  as  the  one  was 
brought  down  to  destruction,  much  more  so  there 
waiteth  yet  the  final  fall  of  Babylon  the  Great,  the 
Mother  of  Harlots,  as  a  great  millstone  cast  into  the  sea, 
to  rise  no  more.  But  if  the  ambition  of  these  to  have 
dorrfinion  above  others  was  great,  still  greater  was  the 
ambition  of  Satan  to  be  higher  than  the  others  of  God's 
creation,  to  have  a  kingdom  of  his  own,  and  subjects  of 
his  own, — a  rival  kingdom  to  that  of  Jehovah, — over 
earth,  as  Jehovah's  dominion  is  in  heaven.  However, 
this  also  shall  fail,  and  Satan  himself  shall  first  be  bound 
durmg  the  thousand  years  of  the  reign  of  the  Redeemer 
and  the  lifting  of  the  curse,  and  the  blessing  of  the 
world,  but  subsequently,  as  the  Scriptures  clearly 
show,  he  is  to  be  destroyed,  together  with  all  his  angels — 
his  messengers,  all  who  follow  his  leading  and  his  covu'se.'*' 
■ — Matt.  25:  41;  Heb.  2:  14;  Rev.  20:  10. 

Satan's  associates  in  evil. — legions  of  demons. 

As  already  seen,  according  to  the  Scriptural  account, 
Satan  had  no  angelic  associates  in  his  conspiracy  and 
rebellion  at  its  beginning.  On  the  contrary,  we  may 
understand  that  all  the  holy  angels  were  in  fullest  sym- 
pathy with  the  divine  government,  and  that  some  of 
them  were  commissioned  to  rule  over  fallen  man,  and  to 
help  mankind,  if  possible,  back  to  harmony  with  God, 
and  to  restrain  them  from  further  depravity.  This 
was  prior  to  the  flood  of  Noah's  day.  It  was  the  first 
experience  of  angels  with  sin,  disloyalty  to  God,  moral 
obliquity.  It  became  to  them  a  test,  because  it  suggested 
possibilities  of  an  evil  course,  contrary  to  the  divine 
will.  It  suggested  pleasures  and  advantages  as  the 
result  of  such  a  course,  and  thus  became  a  test  of  their 
loyalty  and  obedience  to  Jehovah.  The  Scriptures 
clearly  inform  us  that  under  this  test  some  of  the  angels. 


620 


The  New  Creation. 


who  previously  had  been  holy  and  obedient,  became 
transgressors,  fell  into  and  were  contaminated  by  sin. 
Both  Jude  and  Peter  speak  of  "those  angels  which  kept 
not  their  first  estate,"  and  whom,  in  consequence,  God 
restrained  of  their  liberties,  reserving  them  in  chains, 
under  darkness,  until  a  great  judgment  day,  still  future, 
when  their  cases  will  be  heard. — (2  Pet.  2:4;  Jude  6.) 

Isolated  from  the  holy  angels,  these  fallen  angels  are 
since  known  as  demons,  or  devUs,  and  Satan  is  recog- 
nized as  the  "prince  of  devils," — their  leader,  with 
whom  they  cooperate  as  mischief  workers  amdngst 
men.  Having  no  employment  in  good  works,  and  left 
to  themselves  in  evil,  it  need  not  surprise  us  that  in 
them  evil  attains  large  proportions,  and  that  they  are 
faithful  allies  of  Satan  in  the  inculcation  of  his  original 
lie — "Thou  shalt  not  surely  die."  Apparently,  very 
soon  after  the  flood  these  fallen  angels,  demons,  began 
to  debauch  humanity,  under  the  guise  of  religion. 
While  chained,  or  imprisoned,  in  the  sense  of  being  un- 
able longer  to  appear  amongst  men  in  fleshly  bodies, 
they  soon  found  in  the  depraved  race  those  who  were 
willing  to  submit  themselves  as  their  agents,  or  mediums, 
and  they  operated  through  the  bodies  of  these,  instead 
of  bodies  of  their  own.  Such  "mediums,"  or  human 
channels  of  communication  between  the  demons  and 
mankind  were,  in  olden  times,  known  as  "fetishes," 
•'wizards,"  "witches,"  "necromancers,"  "medicine  men," 
and  "priests"  of  false  religions.  Their  various  efforts 
to  gain  control  of  the  people  of  Israel,  whom  God  had 
selected  to  be  his  representatives  in  the  world  for  a  timC; 
are  distinctly  noted  in  the  Scriptures,  and  the  people  are 
strictly  warned  against  them.  Laws  were  enacted  and, 
to  a  considerable  extent  enforced,  against  those  who 
became  the  agents  of  communication  between  the 
demons  and  Israel — the  penalty  being  death. 

Man,  constitutionally,  is  an  image  of  God,  and  as  such 
is  a  free,  independent  being.  This  freedom  extends  to 
his  moral  agency;  hence  the  expression  that  man  is  a 
"free  moral  agent."  However  much  he  may  lose  his 
personal  liberty,  or  become  enslaved  either  to  persons 


Its  Foes  and  Besetments. 


621 


or  to  his  own  appetites,  nevertheless  his  moral  agency 
is  free — he  is  free  to  will,  to  use  his  mind  in  v/hat  way  he 
may  please.  If  he  wills  to  submit  his  mind  to  the  Lord's 
will,  he  may  do  so;  if  he  wills  to  submit  to  an  evil  in- 
fluence, he  may  do  so;  and  if  he  wills  to  stand  inde- 
pendent of  both  God  and  evil  influences  he  may  do  so, 
to  the  extent  that  his  physical  powers  and  mental  judg- 
ment, will  permit ; — but  impaired  by  the  fall,  and  its  in- 
herited weaknesses,  his  judgment  as  well  as  his  knowledge 
and  ability  to  reason,  are  greatly  diminished,  and,  hence, 
his  moral  independence  is  proportionately  in  danger, 
when  assatdted  by  "seducing  spirits  and  doctrines  of 
devils,"  as  the  Scriptures  declare  the  evil  influence  at 
work  throughout  the  world  to  be.  (i  Tim.  4:1.)  It  is 
not  stuprising,  therefore,  that  these  fallen  angels, 
demons,  have  in  every  country  and  in  every  time,  found 
it  possible  to  obtain  possession  of  numerous  mediums. 
And  they  are  choice  as  to  who  their  mediums  shall  be, 
seeking,  so  far  as  possible,  those  possessed  of  mental 
capacity,  that  through  these  natural  qualities  and 
abilities  they  may  the  more  thoroughly  operate  in  the 
control  of  the  masses  in  general.  Consequently  we 
find  that  in  heathen  lands  and  amongst  the  Indians 
these  mediums,  priests,  wizards,  witches,  necromancers, 
astrologers  and  soothsayers,  were  amongst  the  wisest 
and  ablest.  In  modem  times,  in  Christendom,  these 
mediums  of  demons  are  often  known  by  this  particular 
name,  mediimi,  as  amongst  the  Spiritualists.  It  is  one 
of  the  most  correct  names  ever  applied,  for,  simply 
and  strictly,  those  who  submit  themselves  to  these  evil 
influences,  to  be  the  channels  of  commimication  to  men, 
are  merely  mediums  through  which  the  evil  spirits  com- 
mimicate,  either  by  words  or  raps,  or  writings,  or  other- 
wise. 

The  general  methods  and  general  teaching  of  these 
demons,  through  such  mediums,  in  all  times  and  in  all 
countries,  have  been  practically  the  same.  They  mis- 
represent themselves,  and  personate  the  dead,  except 
very  occasionally,  when  they  have  made  themselves 
so  bold  as  to  admit  that  they  are  demons, — as,  for  in- 


622 


The  New  Creanon. 


stance,  amongst  the  Chinese.  See  also  i  Cor.  lo:  20. 
By  palming  themselves  off  as  dead  human  beings  they 
accomplish  a  manifold  work  most  successfully : 

(1)  They  support  the  original  lie  promulgated  by 
Satan  in  Eden,  "Thou  shalt  not  surely  die." 

(2)  Through  this  falsehood  they  prejudice  the  minds 
of  mankind  against  the  Gospel  and  all  its  provisions 

(3)  The  divine  provisions  for  man's  redemption  and 
recovery  out  of  sin,  and  its  penalty,  death,  they  thus 
make  to  appear  inconsistent,  unreasonable,  nonsensical. 
Denying  that  the  wages  of  sin  is  death,  and  claiming  that 
the  wages  of  sin  is  eternal  torment,  their  theory  not  only 
blasphemes  the  divine  character,  by  representing  it  as 
the  personification  of  injustice  and  cruelty,  but  it  makes 
ridiculous  the  Scriptural  doctrine  of  a  ransom ;  for  even 
fallen  reason  is  able  to  discern  that  our  Lord's  death  at 
Calvary  could  not  redeem  the  race  from  eternal  torttire ; 
and  that  there  would  be  no  correspondence  whatever 
between  the  penalty  and  the  ransom  price. 

(4)  It  makes  the  doctrine  of  the  resurrection  seem 
useless  and  imreasonable,  because  if  there  are  none  dead, 
how  could  there  be  a  resurrection  of  the  dead  ?  If  all,  in 
dying,  become  more  alive  than  they  ever  were  before, 
and  are  in  much  better  condition  than  previously,  what 
good  purpose  could  be  served  by  a  resurrection  ?  or  why 
should  it  be  held  out  as  the  hope,  and  the  only  hope, 
set  before  us  in  the  Gospel  ? 

(5)  It  prepares  the  way  forenslavingerrors.  Amongst 
the  heathen,  this,  to  a  considerable  extent,  takes  the 
form  of  the  worship  of  parents,  and  the  belief  in  trans- 
migration of  souls — that  those  who  die  as  men,  after 
remaining  for  a  while  in  a  disembodied  condition,  will 
be  bom  into  the  world  again  as  dogs  or  cats,  horses  or 
cows,  rats  or  mice,  and  pass  through  the  various  ex- 
periences of  these  dumb  animals ;  or,  if  worthy,  pass  to 
nobler  conditions. 

(6)  In  Christendom  this  evil  took  on  its  most 
Satanic  form,  and  the  false  doctrine  became  the  founda- 
tion of  all  the  gross  errors  and  superstitions  with  which 
Christianity  has  contended.    There  could  have  been  no 


Its  Foes  and  Besetments.  623 


theory  of  eternal  torture  except  as  built  upon  this 
doctrine  of  demons,  that  the  dead  are  alive — capable  ot 
suffering.  There  could  have  been  no  theory  and 
doctrine  of  purgatory,  except  for  the  same  teaching; 
consequently,  there  could  have  been  no  praying  for  the 
dead,  no  paying  for  masses  for  the  dead.  Consequently, 
also,  the  great  priestly  institutions  which  have  fattened 
on  these  falsehoods  could  not  have  developed,  to  en- 
slave mankind  with  their  fallacies  and  misrepresen- 
tations of  the  divine  character  and  plan. 

(7)  Although  the  power  of  Papacy  was  broken  in 
the  great  Reformation  movement  of  the  sixteenth 
century,  this  foundation  fallacy,  taught  by  the  demons, 
and  supported  by  them  amongst  all  nations  with  various 
proofs,  demonstrations  and  manifestations,  was  care- 
fully guarded;  and  the  Reformers  stepped  forth,  still 
bound  by  this  original  lie,  taught  by  the  father  of  lies, 
and  supported  by  his  legions  of  evil  spirits.  Thus  it 
became  also  in  Protestantism  the  basis  of  all  the  diffi- 
culties and  errors  with  which  the  various  denominations 
have  since  struggled.  It  has  blinded  them  to  a  large 
extent  to  the  light  of  the  divine  Word,  hindering  them 
from  "comprehending  with  all  saints  the  length  and  the 
breadth,  the  height  and  the  depth  of  the  love  of  God." — 
Eph.  3:18. 

(8)  Adapting  itself  to  the  new  condition,  it  has, 
within  the  last  fifty  years,  assumed  the  role  of  light- 
bearer  to  the  Church,  and  affected  to  lead  all  desiring  the 
truth.  In  this  it  is  true  to  the  character  marked  out 
for  it  in  the  inspired  Word,  for  the  Apostle  declares, 
"Satan  himself  is  transformed  into  an  angel  of  light." — 
2  Cor.  11:  14. 

(9)  Spiritism  has  been  unsuccessful  in  capturing  the 
majority  of  Christian  people.  Although  handicapped 
by  the  false  theory  that  their  dead  friends  are  alive. 
Christians  in  general  have  somehow  instinctively 
realized  that  the  mediums  (the  best  which  Satan  could 
obtain)  were  not  such  mediums  as  God  would  appoint 
to  communicate  information,  and  to  be  channels  of 
fellowship  between  himself  and  their  friends,  whom  they 


624  The  New  Creation. 

erroneously  believe  to  be  alive,  and  frequently  near 
them,  though  unseen;  consequently,  the  great  Ad- 
wersary,  while  permitting  Spiritualism  to  gather  and 
to  hold  and  to  seduce  to  evil  as  many  as  possible,  has 
fotmd  it  necessary  to  introduce  stUl  more  subtle  temp- 
tations, still  more  close  imitations  of  true  Christianity, 
tmder  the  names  of 

CHRISTIAN  SCIENCE  AND  THEOSOPHY. 

These  systems,  pretending  a  reverence  for  the  di- 
vine Word,  and  taking  the  name  of  Christ  in  vain, 
without  having  faith  in  him  as  the  Redeemer,  are  used 
as  decoys  for  Christians  who  are  getting  awaJce  in  the 
present  time, — to  satisfy  their  cravings  for  something 
new  and  better  than  the  husks  of  human  tradition, 
upon  which  they  have  fed  so  long.  These  profess  to  feed 
their  followers  upon  scientific  truth,  while  ignoring 
truth,  science,  in  every  sense  of  the  word. 

(10)  Seeing  that  restitution  is  the  divine  plan  in  the 
near  future,  the  Adversary  is  attempting  to  distract 
human  attention  from  the  .divine  plan  by  mind  cures, 
through  Christian  Scientists,  Theosophists  and  clair- 
voyants. These  deceptive  cotanterfeits  of  the  truth,  while 
denying  the  very  foundation  of  the  Scripture  truth 
(the  Ransom),  are  evidences  to  us  that  Satan's  power  to 
delude  Christendom  is  waning,  that  his  house  is  totter- 
ing to  its  fall,  so  far  as  intelligent  people  are  concerned. 
The  light  of  the  Millennial  dawn  is  breaking  upon  the 
world  of  mankind,  and  the  great  defender  of  error  is  at 
his  extremity.  God  be  praised  that  he  will  soon  be 
bound,  and  hindered  from  deceiving  the  world  for  the 
thousand  years  of  Christ's  Millennial  reign,  in  which  the 
light  of  knowledge  shall  fill  the  whole  earth,  as  the  waters 
cover  the  great  deep! 

As  we  look  into  heathendom,  we  see  clearly  the  terrible 
and  degrading  work  of  these  demons,  how  they  have 
riveted  their  fetters  upon  the  people  by  the  exercise  of 
miraculous  powers,  through  their  human  agents — as,  for 
instance,  the  fakirs  of  India  to-day,  and  the  "Black 
Art"  generally  practised  throughout  the  world  in  the 


lis  Foes  and  Besetments.  625 

darker  days  of  the  past.  The  Scriptures  show  us  the 
effect  of  the  Gospel  upon  these  works  of  the  devil,  and 
indicate  that  the  light  of  divine  truth  is  "the  light  of  the 
world,"  which  alone  will  be  capable  of  dispelling  the 
darkness  of  the  Adversary.  Notice  the  conflict  between 
the  light  and  darkness,  as  recorded  in  the  Apostle  Paul's 
experiences,  when  he  traveled  through  Asia  and  into 
Europe,  holding  up  the  true  light,  when  "Many  that 
believed  came  and  confessed,  and  showed  their  deeds. 
Many  of  them  also  which  used  cxirious  arts  brought  their 
books  together  and  burned  them  before  all  men;  and 
they  coimted  the  price  of  them,  and  fotmd  it  fifty 
thousand  pieces  of  silver:  so  mightily  grew  the  word  of 
God  and  prevailed." — Acts  19:  18-20. 

The  apostles  were  continually  in  conflict  with  these 
evil  spirits,  which  sometimes  sought  to  oppose  the  Gos- 
pel, but  in  general  realized  that  they  were  wholly  im- 
able  to  cope  with  the  higher  spiritual  powers  operating 
through  the  apostles.  On  one  occasion,  we  read  that 
the  evil  spirit  sought  affiliation  with  the  Gospel,  and 
prompted  the  medium  to  follow  the  Apostle  and  those 
with  him,  calling  out,  "These  be  the  servants  of  the  Most 
High  God,  which  show  unto  us  the  way  of  eternal  life." 
But  whether  this  was  an  attempt  to  associate  the  Gos- 
pel with  demonism  and  mediumship,  or  whether  it  was  a 
shrewd  trick  by  which  the  demons  expected  to  accom- 
plish the  very  result  which  followed,  viz.,  a  disturbance 
amongst  the  people,  and  an  opposition  to  the  apostles, 
we  cannot  judge.  But  at  all  events,  one  point  clearly 
brought  forward  is,  that  the  Apostle  recognized  these 
mediums,  not  as  the  mediums  of  the  dead,  but  as  the 
mediums  of  the  demons,  the  fallen  angels.  And  in  con- 
ference with  the  apostles  these  demons  never  denied 
their  own  identity. — See  Acts  16:  16-19;  19:  15;  Jas. 
2:  19. 

Likewise  in  our  Lord's  ministry,  these  evil  spirits  had 
found  many  amongst  the  Jews  willing  to  receive  them, — 
known  as  "possessed  of  devils."  When  possessed  of 
many  of  these  demons,  as  was  frequently  the  case,  the 
victim  had  almost  no  control  of  himself.  His  thoughts, 
40  P 


($26 


The  New  Creation. 


words  and  acts  were  controlled  by  numerous  of  these 
evil  spirits,  and  his  conduct  was  that  of  insanity.  Many 
possessed  of  devils  were  healed  in  our  Lord's  time,  both 
by  himself  and  by  those  whom  he  sent  forth,  armed 
with  his  spirit,  power,  influence.  An  interesting  account 
of  one  of  these  instances  of  the  casting  out  of  evil  spirits 
is  found  in  Luke  4:  34-37.  Matt.  8:  28-33,  where  the 
demons  not  only  did  not  attempt  to  deny  their  own 
identity,  when  holding  converse  with  the  Lord,  but 
admitted  his  lordship  and  power  over  them,  and  their 
expectation  of  some  future  termination  of  their  present 
restraint  or  imprisonment — a  culmination  or  judgment 
in  their  case.* 

•'we  wrestle  not  [merely]  with  flesh  and  blood." 

From  the  foregoing  we  see  that  Satan  himself,  and  the 
demons,  his  associates  in  evil,  are  really  the  great  power 
working  in  and  upon  and  through  mankind,  in  op- 
position to  God,  and  in  opposition  to  the  plan  of  atone- 
ment which  he  has  designed  and  which  began  to  be  put 
into  operation  at  the  first  advent  and  death  of  our  Lord, 
as  the  ransom  price  for  sinners.  From  this  standpoint 
only  can  we  comprehend  clearly  the  significance  of  the 
words  of  the  Apostle,  "We  wrestle  not  with  flesh  and 
blood,  but  against  principalities  and  powers,  and  spir- 
itual wickedness  in  high  [exalted]  positions."  (Eph.6: 12.) 
And  seeing  that  fallen  man  is  so  incompetent  to  defend 
himself  against  this  wily  Adversary,  and  that  the  people 
of  the  Lord  can  escape  from  his  machinations  only  in 
proportion  as  their  hearts  are  thoroughly  loyal  to  the 
Lord  and  attentive  to  his  Word, — and  then  because  to 
such  he  will  grant  special  assistance  and  deliverance 
from  evil,  which,  if  it  were  not  for  this  assistance,  would 
deceive  the  very  elect, — we  are  led  to  inquire.  Why  does 
God  permit  this  great  Adversary  thus  to  compass  man 
about  with  delusive  errors,  false  doctrines,  and,  to  some 
extent,  with  miracles  in  support  of  these? 

*For  further  discussion  of  Spiritism — Demonism ,  see  "  What 
say  the  Scriptures  about  Spiritualism?"  Address  Watch 
Tower  Bible  and  Tract  Society,  Allegheny,  Pa. 


Its  Foes  and  Besetments. 


627 


The  answer  to  this  question,  and  the  only  satisfactory 
answer  that  can  be  found,  is  that  God,  in  the  present 
time,  is  not  seeking  the  reconciliation  of  the  whole 
world,  not  attempting  to  bring  all  mankind  into  har- 
mony with  himself,  but,  on  the  contrary,  is  merely 
selecting  out  from  amongst  the  redeemed  race  the 
predestinated  little  flock,  the  New  Creation,  who  will 
make  their  calling  and  election  sure,  under  divine  pro- 
vidence, by  becoming,  in  heart,  copies  of  God's  dear 
Son,  their  Redeemer,  their  Lord,  their  Bridegroom. 
The  world's  experience,  tmder  these  delusions  of  the 
Adversary  will,  during  the  Millennial  Age,  be  thoroughly 
exposed.  All  shall  then  see  and  fully  appreciate  the 
delusive  and  ensnaring  and  degrading  influences  of  every 
other  coiirse  than  the  course  of  righteousness,  and  of 
every  other  spirit  and  influence  than  the  Spirit  of  God, 
the  spirit  of  Truth.  All  will  thus  find  how  thoroughly 
they  have  been  ensnared,  and  "led  captive  by  Satan  at 
his  will"  (2  Tim.  2 : 26) ;  how  thoroughly  they  have  been 
blinded  by  the  god  of  this  world  against  the  true  light 
of  God's  character,  shining  through  Christ  (2  Cor.  4:4), 
and  will  have  learned  a  lesson  of  several  parts:  (i) 
That  God  is  the  true  friend  of  all  his  creatures,  and  that 
his  laws  are  in  their  interest  and  for  their  well-being. 
(2)  They  will  have  learned  of  the  insidious  character  of 
evil,  as  exemplified  in  Satan,  in  the  fallen  angels,  and 
in  their  own  personal  experiences.  (3)  They  will  have 
learned  that  they  cannot  trust  to  their  own  judgment 
implicitly ;  and  that  with  man's  limited  knowledge,  under 
such  conditions,  it  is  possible  for  light  to  appear  dark- 
ness, and  for  darkness  to  be  made  to  appear  as  light, — 
for  good  to  appear  as  evil,  and  for  evil  to  appear  as  good. 
This  lesson  will  be  of  everlasting  value,  so  that  all  man- 
kind will  learn  to  trust  more  implicitly  in  the  divine 
wisdom,  as  well  as  in  divine  goodness  and  power. 

THE  MINISTRY  OP  EVIL. 

Meantime  these  errors  and  superstitions  amongst  men 
are  serving,  nevertheless,  to  hold  them  in  a  bondage  of 
slavery,  at  a  time  when  they  would  be  incapable  of 


628 


The  New  Creation. 


using  liberty  aright ;  because  only  perfect  men,  only  those 
who  have  the  ftill  "image  of  God,"  and  who  are  guided 
by  him,  are  properly  prepared  for  a  self-control  that 
would  be  to  their  own  profit.  Meantime,  also,  these 
oppositions  of  Satan  and  his  associates  in  evil,  and  the 
opposition  of  the  world,  wrought  upon  through  their 
errors  and  delusions,  are  directed  against  the  Truth, 
against  those  who  become  its  serv'ants,  in  proportion  as 
they  are  loyal  to  the  Truth,  and  energetic  in  that  service. 
It  was  otir  royal  Master,  the  most  faithful  servant  of 
the  living  God,  who  declared  to  those  wh^  would  follow 
in  his  footsteps,  "If  the  world  hate  you,  ye  Icnow  that  it 
hated  me  before  it  hated  you.  If  ye  were  of  the  world, 
the  world  would  love  his  own :  but  because  ye  are  not  of 
the  world,  but  I  have  chosen  you  out  of  the  world,  there- 
fore the  world  hateth  you."  (Jno.  15:  18,  19.)  Conse- 
quently, by  the  operation  of  a  natural  law,  we  might  say, 
it  follows  that  "AH  that  will  live  godly  in  Christ  Jesus 
shall  suffer  persecution."  (2  Tim.  3:  12.)  And  these 
persecutions  and  oppositions  from  the  world,  the  flesh 
and  the  devil  are  the  hammer  and  chisel  and  polishing 
implements  of  the  Lord,  which  he  is  using  in  the  develop- 
ment of  the  New  Creation. 

God  is  making  use  of  these  implements  of  opposition, 
which  the  Adversary  is  himself  furnishing,  and  is  causing 
the  wrath  and  opposition  (both  of  men  and  of  devils), 
to  praise  him,  in  that  these  very  experiences  and  tribu- 
lations of  his  elect  Church  are  working  out  for  us  "a 
far  more  exceeding  and  eternal  weight  of  glory."  (2 
Cor.  4:17.)  These  are  the  implements  by  which  the  liv- 
ing stones  of  the  great  Temple  of  God  are  being  shaped 
and  fashioned,  polished  and  prepared,  in  harmony 
with  the  great  Architect's  design — to  the  intent  that 
shortly,  in  and  through  this  living  Temple,  all  the  families 
of  the  earth  may  be  blessed  and  so  many  as  will  be  brought 
into  at-one-ment,  reconciliation,  with  the  Lord.  When 
they  realize  thus  that  the  oppositions  of  men  are  largely 
the  resiilt  of  their  fallen  condition,  and  of  the  errors  and 
blindness  which  come  upon  them  through  the  machina- 
tions of  the  great  opponent  of  God  and  of  righteousness. 


Its  Foes  and  Sesetments. 


629 


the  Lord's  people  may  have  large  sympathies,  not  only 
for  the  world  in  general,  but  also  for  those,  even,  who  are 
their  opponents  and  persecutors.  So  far  from  desir- 
ing to  take  vengeance  on  them,  they  may  very  properly 
love  their  enemies,  and  do  good  to  those  who  persecute 
them,  realizing  the  meanwhile  that,  in  the  fullest  and 
truest  sense  of  the  word,  "they  know  not  what  they  do." 

Amongst  men  who  are  opponents  of  the  Atonement 
we  recognize  many  who,  in  various  ways  and  from 
various  motives,  are  all  cooperating  with  the  great 
Adversary  in  opposition  to  God  and  the  work  of  the 
Atonement.  If  we  were  to  mention,  as  first  amongst 
these,  the  brothel  keeper,  the  saloon  keeper,  the  gam- 
bling-house keeper,  and  the  fetishes  and  mediums  and 
•wizards  and  priests,  we  would  be  stating  the  matter  as  it 
would  appeal,  probably,  to  the  majority.  But  from  the 
divine  standpoint,  which  we  endeavor  to  take,  it  would 
appear  the  contrary  of  this; — that  those  who  are  the 
leaders  of  thought  in  civilized  lands,  and  who  are 
opposing  the  light  of  Truth,  while  nominally  its  servants, 
occupy  a  place  of  greatest  responsibility  in  the  sight  of 
God,  and  are  most  thoroughly  Satan's  earthly  tools — 
often  unwittingly. — Acts  3:  17. 

Ovtr  hope  for  many  of  those  who  have  come  in  contact 
with  the  light  of  Truth  throughout  the  Gospel  Age,  and 
now  in  the  end  of  the  age,  is  that  their  opposition  to  it 
has  been  at  least  partially  one  of  blindness,  as  the  Apostle 
declares  with  reference  to  those  who  crucified  our  Lord: 
"I  wot  that  ye  did  it  ignorantly,  as  did  also  your  rulers." 
(Acts  3: 17.)  From  this  standpoint  we  may  entertain  a 
measure  of  hope  for  some  of  the  most  violent  opposers 
of  the  Truth — Evolutionists,  Theosophists,  Spiritualists, 
Christian  Scientists,  Romanists  and  Protestants.  Our 
hopes  for  the  future  are  necessarily  less  in  the  case  of 
those  who  have  been  enlightened  on  these  subjects  by- 
the  Present  Truth,  but  who,  for  the  sake  of  ambition  or 
jealousy  or  pride  in  their  desire  to  be  somebodies,  have 
become  opponents  of  the  Lord's  work.  Such  fall  generally 
into  the  errors  of  Universalism,  having  become  blinded 
as  respects  the  Lord's  presence,  and  even  as  respects  the 


630 


The  New  Creation. 


ransom.  It  is  not  for  us  to  pass  judgment  upon  these 
yet  it  is  for  us  to  fear  on  their  behalf,  and  to  note,  in 
their  case,  the  appUcation  of  the  Scripttire  which 
Glares,  "It  is  impossible  for  those  who  were  once  enlight- 
ened, and  have  tasted  of  the  heavenly  gift,  and  were 
made  partakers  of  the  holy  Spirit,  and  have  tasted  of 
the  good  Word  of  God,  and  of  the  powers  of  the  age 
to  come,  if  they  shall  fall  away,  to  renew  them  again 
unto  repentance ;  seeing  they  crucify  to  themselves  the 
Son  of  God  afresh,  and  put  him  to  an  open  shame." 
(Heb.  6:  4-6.)  It  is  for  us  to  know  the  fulfilment  of  these 
Scriptures,  and  to  have  no  fellowship  with  such  unfruit- 
ful works  of  darkness,  but  rather  to  reprove  them,  and 
to  withdraw  ourselves  from  the  company  of  those  who 
walk  not  after  the  teachings  of  the  Apostle,  and  whp 
hold  not  the  faith  once  delivered  to  the  saints,  nor  its 
spirit;  for  all  such  are  on  Satan's  side,  opponents  of  the 
Lord  and  his  plan,  of  which  the  Atonement,  the  Ransom, 
is  the  center  or  hub. — 2  Pet.  2:21;  2  Thess.  3:6;  Jude  3. 

In  considering  this  subject  of  besetments  it  is  well  to 
remember  that  our  Lord's  temptations  in  the  wilderness* 
illustrated  most  clearly  all  the  temptations  to  which 
the  New  Creation  are  subject. 

BESETMENTS  OF  THE  ADVERSARY. 

One  besetment  of  the  Adversary  which  seems  to 
chime  in  well  with  the  yearnings  of  the  flesh,  is  the 
argument  that  the  New  Creation  should  be  so  under 
divine  protection  that  their  temporal  interests  would 
all  be  prospered.  This,  however,  is  the  reasoning  of  the 
natural  man  and  finds  no  support  in  the  Word  of  God, 
which  must  guide  the  judgment  of  the  New  Creature. 
The  old  mind  insists  that  surely  the  close  relationship  of 
the  "adoption"  and  its  promise  of  future  joint-heirship 
in  the  Kingdom,  must  carry  with  it  blessings  and  pro- 
tections and  favors  in  respect  to  all  temporal  affairs. 
The  chief  argument  is  in  respect  to  health: — Why  should 
our  consecrated  mortal  bodies  be  sick  or  pained? 
Surely  God  would  not  send  the  aches  and  pains;  and 


*  VqL  v.,  P.  110. 


lis  Foes  and  Besetments, 


63a 


hence,  they  must  be  of  the  devil.  These  are  the  argU' 
ments,  and  if  they  are  of  our  Adversary,  should  we  not 
consider  it  an  evidence  of  divine  disfavor  to  give  heed  to 
them  and  pray  for  deliverance  from  them? 

The  Adversary,  through  various  channels,  is  suggest- 
ing these  questions  to-day  with  great  persistency ;  and 
is  suggesting  an  affirmative  answer  that  many  would  not 
suspect  to  be  of  his  instigation — that  sickness  in  the 
bodies  of  God's  people  is  a  mark  of  God's  disfavor;  that 
to  use  remedies  would  evidence  lack  of  faith  in  God ;  that, 
instead,  the  prayer  of  faith  should  be  relied  on;  that 
even  natural  Israelites  had  such  privileges  and  exercised 
them,  and  much  more  should  Spiritual  Israelites  rely 
upon  God  as  their  healer.  Mormons,  Christian-Scien- 
tists, Christian  Alliancists,  and  Dowieites  all  use  these 
arguments  in  a  most  telling  manner,  to  mislead  and 
captivate — "if  it  were  possible  the  very  elect,"  to  turn 
their  attention  away  from  the  Truth. 

The  fact  is  that  the  real  interests  of  the  New  Crea- 
tion and  their  physical  conditions  and  interests  are 
often  opposites.  The  Prophet  David,  speaking  for 
these,  declares,  "Before  I  was  afflicted  I  went  astray." 
The  New  Creatures — not  their  mortal  bodies — are  the 
adopted  sons  of  God; — indeed,  as  we  have  already  seen, 
God  made  the  sacrifice  of  the  flesh  (even  after  it  was 
justified)  a  condition  precedent  to  our  begetting,  or 
adoption.  This  was  not  the  case  with  fleshly  Israel, 
whose  physical  favors  and  temporal  blessings,  etc., 
typified  the  terms  and  conditions  which  will  prevail 
during  the  Millennial  age,  when  the  antitypical  King  and 
Kingdom  shall  be  in  control. — Exod.  15: 26;  Lev.  26:3-15; 
Deut.  28:  1-14. 

On  the  contrary,  it  is  to  constitute  an  important  part 
of  the  New  Creatures'  testing  that  as  respects  earthly 
things  they  must  "walk  by  faith  and  not  by  sight." 
Yea,  more  than  this — must  sufl^er  persecution,  must 
practise  self-denial,  must  be  as  deceivers,  and  yet  true; 
as  having  nothing,  though  really  (by  faith)  possessing 
all  things;  as  unwise,  though  really  wise  toward  God. 
So  much  so  that  the  prophetic  description  of  the  Master 


I 


633  The  New  Creation. 

must  be  in  large  measure  applicable  to  all  who  follow 
closely  in  his  steps,  vij;.,  "We  did  esteem  him  stricken, 
smitten  of  Grod  and  afflicted."  The  Prophet  dec  ares, 
"The  chastisement  of  our  peace  was  upon  him,  and  by  his 
stripes  we  [as  sinners]  were  healed."  Let  us  not  forget 
that  our  healing,  or  justification,  preceded  our  acceptance 
as  members  of  the  body  of  Christ — members  of  the  New 
Creation;  and  that  oui'  acceptance  to  this  higher  plane 
of  sonship  and  joint-heirship  was  upon  the  special  con- 
dition that  "we  suffer  with  him";  or  as  again  expressed, 
that  "we  fill  up  that  v/hich  is  behind  of  the  affJicitons  of 
Christ." — Isa.  53:  4,  5;  Rom.  8:17;  Col.  1:  24. 

True, our  Lord  had  no  sicknesses  of  his  own, because  he 
was  perfect;  but  it  is  written,  nevertheless,  that  "he 
was  touched  with  a  feeling  of  our  [man's]  mfirmities" 
and  "himself  took  our  infirmities"; — the  weaknesses 
going  to  him  as  "there  went  virtue  out  of  him  and 
healed"  the  multitude. — Heb.  4:15  ;Matt.  8:17:  Luke  6:19. 

We,  as  the  mder  priests,  must  also  be  "touched"  and 
brought  into  sympathy  with  the  world  to  whom  we 
shall  shortly  be  kings,  priests  and  judges.  But  it  is  not 
necessary  or  possible  for  us  to  give  largely  of  our  physi- 
cal strength,  or  to  take  the  weaknesses  and  sicknesses 
of  others — we  each  have  some  experiences  of  this  kind 
anyway,  by  reason  of  our  participation  in  the  fall;  for 
according  to  the  flesh  we  were  "children  of  wrath  even 
as  others,"  and  sharers  with  the  groaning  creation  in  its 
afflictions.  Our  Lord's  expenditure  of  vitality  was  not 
on  behalf  of  the  Church ;  for  it  (the  Church)  could  not  be 
recognized  until  his  sacrifice  had  been  completed  and  been 
presented  to  the  Father  and  accepted  by  him  on  our  be- 
half— not  until  Pentecost.  Until  the  Spirit  had  come 
upon  his  followers,  it  was  useless  to  try  to  tell  them  of 
heavenly  things.  (John  3:  12;  16:13;  ^  Cor.  2:  ro-12.) 
Hence  our  Lord's  energy  was  largely  expended  in  utter- 
ing parables  and  dark  sayings  to  be  understood  later 
by  the  aid  of  the  Spirit ;  but  chiefly  in  healing  physical 
infirmities  and  showing  furth  thus,  in  a  figure,  the  greater 
works  and  grander  healings  in  which  we  may  participate, 
now  and  in  the  Kingdom ; — ^the  opening  of  the  eyes  of 


Its  Foes  and  Besetments. 


633 


uiivSerstanding,  the  causing  of  the  morally  dead  to  hear 
the  voice  of  the  Lord  and  even  now  to  begin  the  new  life. 
Thus,  the  Apostle  declares,  we  are  privileged  to  "lay 
down  our  lives  for  the  brethren;" — to  fill  up  "the 
afflictions  of  Christ  for  his  body's  sake,  which  is  the 
Church." — I  John  3:  16;  Col.  i:  24. 

It  will  not  do  to  deprive  these  words  of  their  true 
meaning  and  claim  that  laying  down  our  lives  for  the 
brethren  will  cost  us  no  sacrifice  of  physical  vigor;  and 
that  the  "afflictions  of  Christ"  cost  no  physical  pain. 
Our  Lord's  weariness  and  loss  of  "virtue"  (vitality)  and 
being  "touched  with  a  feeling  of  our  infirmities"  con- 
tradict any  such  thought.  It  should  not,  therefore,  be 
our  expectation  to  fare  bettex-  than  the  world  in  otir 
earthly  interests,  but  to  experience  loss,  to  "suffer  with 
him."  Such  losses  are  freely  admitted  as  respects 
honor  amongst  men,  and  financial  prosperity; — that  our 
Master  was  made  of  "no  reputation,"  and  "became  poor" 
in  his  willingness  to  make  others  rich; — and  that  the 
apostles  had  similar  experiences  and  set  us  an  example. 
Why  then  cannot  all  see  that  Timothy's  "often  in- 
firmities," and  Paul's  "thorn  in  the  flesh,"  and  Epaphro- 
dotus*  "sickness,"  were  physical  ailments  similar  to  those 
permitted  now  to  the  Lord's  faithful?  True,  they  were 
all  of  the  devil,  in  the  sense  that  sin  was  started  by 
Satan  and  that  these  ailments  are  some  of  the  results; 
but  they  were  no  more  of  the  devil  than  were  their  im- 
prisonments and  stripes  and  shipwreck  and  death. 

Satan  probably  was  indirectly  if  not  directly  the 
instigator  of  all  those  physical  disasters — all  common 
to  men.  Yet  the  Apostle  did  not  esteem  himself  dis- 
owned of  God  under  such  experiences,  but  gloried  in  them 
as  parts  of  the  5atTj;/?c^  he  was  permitted  to  make,  part  of 
the  sufferings  he  was  permitted  to  endure  for  the  Lord's 
sake,  for  the  Truth's  sake, — and  the  more  these  exceeded 
those  of  ether  men  the  more  he  rejoiced  and  counted 
that  his  future  glory  would  thereby  be  enhanced. 

However,  we  are  to  distinguish  between  suffering  for 
righteousness'  sake  and  suffering  for  wrong  doing.  The 
Apostle  points  out  that  much  suffering  comes  to  people 


*34 


The  Neu  Creation. 


on  account  of  busybody ing  in  other  people's  affairs 
and  other  evil  doings;  and  we  might  specify  glut- 
tony (Phil.  3:  19)  and  lack  of  self-control  as  among 
these  evils  which  bring  sufferings  which  cannot  be 
reekoned  as  sufferings  for  righteousness'  sake.  Let  none 
rejoice  in  such  sufferings;  but  rather  mourn  and  pray 
and  fast, — practise  self-control.  But  when,  in  his  best 
judgment,  the  New  Creature  sees  the  door  of  opportunity 
opened  to  him  by  Providence  and  enters  it  zealously  and 
self  sacrificingly,  and  it  results  in  physical  ailments,  which 
the  worldly  might  consider  marks  of  indiscretion,  let 
him  not  be  ashamed,  but  glorify  God  on  behalf  of  such 
afflictions; — rejoicing  to  be  accovmted  "worthy  to  suffer" 
for  Christ's  sake. 

Indeed  if  ailments  come  on  from  any  cause  not  sinful 
or  selfish,  they  can  be  received  with  patience  and  thanks- 
giving, and  lessons  learned  of  sympathy  for  the  groaning 
creation  and  of  hope  and  trust  for  the  promised  lifting 
of  the  curse  in  the  Millennial  morning.  Grace  in  the 
heart  does  surely  exercise  a  very  favorable  influence  over 
every  function  of  life;  but  it  could  not  (without  mirac- 
ulous interposition)  recreate  or  repair  oiu:  mortal  bodies , 
■—and  (jod  proposes  no  such  miracles,  which  would  be 
injurious  in  leading  us  to  walk  by  sight  and  not  by  faith, 
and  would  attract  into  the  Chiirch  a  class  God  does  not 
now  seek.  As  we  have  seen,  he  justifies  us  by  faith, 
instead — reckons  us  as  whole  while  leaving  us  actually  im- 
perfect as  ever.  Grace  in  the  heart  does  not  render  us 
insensible  to  the  influences  of  heat  and  cold,  or  hunger 
and  thirst,  though  it  does  give  us  patience  to  endure 
these  when  unavoidable,  with  trust  in  our  heavenly 
Father's  care,  and  in  his  promise  that  all  things  shall 
eventually  work  out  good  for  us  if  rightly  received  with 
patience  and  faith. 

Does  this  imply  that,  while  the  world  may  seek  for 
roots  and  herbs  and  balms  for  its  ills,  the  New  Creation 
shall  seek  for  and  use  none  of  these,  tnat  they  must 
endure  pain  to  show  their  faith  ?  By  no  means.  Let  us 
remember,  and  impress  it  upon  our  minds  deeply,  that 
God's  dealings  with  his  peoi-ie  during:  this  Gosoel  age 


Its  Foes  and  Bcsetments. 


63i 


are  not  according  to  the  flesh,  but  as  New  Creatures. 
"The  flesh  profiteth  nothing" — we  have  consecrated  it 
to  death,  to  destruction,  anyway,  and  our  interests  as 
New  Creatures  are  our  chief  concern.  We  have  a 
privilege,  nevertheless,  respecting  our  mortal  bodies, 
to  do  what  we  reasonably  can  to  keep  them  in  order,  free 
from  the  distractions  of  dis-ease  (lack  of  ease),  but 
always  as  our  servants,  to  enable  us  to  perform  our 
covenant  of  service  unto  sacrifice.  Do  they  hunger  and 
demand  food  and  drink? — we  may  gratify  their  demands, 
within  reasonable  boimds,  supplying  such  viands  as  we 
believe  our  Lord  would  approve,  such  as  would  best 
enable  us  to  do  his  work  faithfull)'.  Do  they  feel  cold 
and  uncomfortable  ? — it  is  our  privilege  to  supply  clothing 
of  the  kind  we  believe  our  Lord  would  approve.  Do  they 
bum  with  fever?  or  are  they  racked  with  pain? — it  is 
our  privilege  to  reduce  the  fever  and  relieve  the  pain 
by  the  use  of  any  remedies  we  may  believe  beneficial, 
but  not  to  submit  ourselves  to  clairvoyants,  Christian 
Scientists,  hypnotists,  or  others  who  use  enchantments  to 
charm  away  the  trouble  by  the  aid  of  our  Adversary,  who 
•would  thus  ensnare  our  minds.  The  New  Creation  have 
t-y^ry  privilege  that  the  natural  man  enjoys  in  respect  to 
the  care  of  their  poor,  frail,  dying  bodies.  Nay,  more, 
it  is  the  ^/a/y  of  every  creature  to  take  reasonable  care 
of  his  body;  and  this  duty  is  intensified  in  the  case  of  the 
New  Creation,  by  reason  of  the  fact  that  their  bodies 
have  been  devoted  to  the  Lord's  service  as  sacrifices — 
even  unto  death — and  they  should  make  as  great  a 
service  of  sacrifice  as  possible  out  of  them. 

Some  will  be  ready  to  say,  "Yes;  I  would  quickly  ap- 
ply cream  or  other  simple  ointment  of  my  own  make  for 
a  burn,  or  regulate  my  system  by  discriminating  in  my 
•use  of  different  foods;  but  I  would  think  it  totally  dif- 
ferent to  purchase  medicines  and  ointments,  or  to  call 
in  a  physician.'*  But  such  discriminations  are  senseless. 
We  might  as  well  say  when  cold,  "I  will  put  on  clothing 
and  get  warm,  if  I  can  own  the  sheep  and  clip  the  wool 
and  card  and  weave  it,  and  cut  and  fit  and  make  the 
garments  necessary  to  protect  me  from  the  cold;  but 


336 


The  New  Creation. 


I  will  not  use  clothing  prepared  by  others,  no  matter  how 
superior  or  more  convenient  it  might  be."  Or  when 
htmgry,  do  we  delude  ourselves  that  we  must  sow  and 
reap  and  thresh  and  grind  and  bake  our  bread  before  it 
would  be  proper  to  use  it  ?  And  may  we  avail  ourselves 
of  the  labor  and  skill  of  farmers  and  butchers  and 
bakers  and  tailors  in  caring  for  our  bodily  ease,  and 
feel  it  a  sin  to  make  use  of  the  skill  of  a  brother  or  a 
neighbor  or  a  stranger  in  relieving  bodily  pain?  Surely 
not.  We  are  not  to  be  understood  to  advocate  the  use 
of  drugs,  but  the  use  of  common  sense.  Drugging  can 
undoubtedly  be  carried  to  the  extent  of  folly  or  even 
crime.  Regulation  of  the  system  by  care  in  dieting  is 
much  to  be  preferred  whenever  possible.  The  in- 
structions to  the  New  Creation  read,  "Let  your  moder- 
ation be  known  tmto  all,"  and  this  applies  to  medicine 
as  well  as  to  food,  etc.,  etc. 

How  did  Jesus  do?  and  what  cotirse  did  his  apostles 
pursue  following  in  his  footsteps  ?  We  answer  that  there 
is  no  record  that  Jesus  or  the  apostles  ever  healed  any 
of  the  Church.  Is  it  urged  that  the  Lord's  healing  of  the 
sick  indicated  the  divine  will  on  the  subject  ?  We  answer 
that  not  the  healed  ones,  but  the  healer  is  our  pattern. 
Our  Lord  miraculously  fed  the  multitude;  should  we 
therefore  expect  to  be  miraculously  fed?  No — on  the 
contrary.  As  the  Chief  of  the  New  Creation  refused  to 
use  divine  power  for  his  personal  comfort,  so  should  we. 
(Matt.  4:  2-4;  26:  53.)  If  when  he  hungered  he  sent  his 
disciples  to  buy  bread,  and  when  weary  he  rested  on  the 
well  or  elsewhere — and  if  while  the  loss  or  sacrifice  of  his 
vitality  "touched"  him,  yet  he  never  pra5'^ed  for  deliver- 
ance from  these  natural  troubles,  but  cheerfully  endured 
them  as  a  part  of  his  sacrifice, — so  should  we. 

More  than  this:  our  Lord  intimates  that  it  wotild  have 
been  a  sinful  misuse  of  power  for  him  to  have  used  the 
aid  of  the  holy  Spirit  in  the  relief  of  such  temporal  needs, 
because  it  was  at  his  disposal  for  another  purpose.  To 
have  called  on  divine  power  for  his  relief  or  protection 
from  any  part  of  the  dying  processes  would  have  been 
sin ;  because  he  had  made  a  covenant  of  sacrifice,  and  any 


Its  Foes  and  Besetments. 


03/ 


appeal  from  its  effects  would  have  been  "drawing  back." 
"If  any  man  draw  back,  my  soul  shall  have  no  pleasure 
in  him." — Heb.  10:38;  Matt.  26:  53. 

Matters  stand  the  same,  exactly,  with  the  Church, 
for  we  are  following  our  Captain.  For  us  to  appeal 
for  divtne  atd  for  our  mortal  bodies,  which  we  have  con- 
secrated to  death,  would  be  in  derogation  of  our  cove- 
nant, by  which  we  gave  all  otu-  earthly  advantages  and 
rights  as  men  (in  the  restitution  privileges  purchased  by 
the  precious  blood)  in  exchange  for  the  privilege  of 
running  as  New  Creatiures  the  race  for  the  great  prize 
of  "glory,  honor  and  immortality."  To  ask  back  what  we 
surrendered  implies  a  desire  to  withdraw  the  sacrifice, 
to  cancel  the  covenant  and  to  give  up  our  inheritance 
as  New  Creatures.  This  view  of  prayer  for  earthly 
things  will  be  new  to  some,  and  to  some  it  will  doubtless 
bring  a  shock  as  they  reflect  that  unwittingly  they  have 
done  this  very  thing,  and  that  God  answered  the  prayer. 
Can  it  mean  that  they  were  thus  rejected  from  the  race 
for  the  prize?  We  think  not.  "We  believe  that  as  an 
earthly  parent  would  be  long-suffering  with  his  ignorant 
little  child,  so  the  Lord  is  patient  toward  his  people, 
excusing  their  unintentional  errors,  and  taking  the 
intention  instead  of  merely  the  words.  And  like  as  a 
patent  might  grant  the  improper  request  of  his  little  one, 
so  we  believe  the  Lord  has  frequently  honored  the  faith 
of  his  people  even  when  improperly  exercised.  But 
the  case  is  different  as  we  grow  in  grace  and  knowledge ; 
then  it  wotdd  be  sin  and  might  mean  a  turning  back  of 
divine  favor — a  rejection  of  the  covenant. 

THE  PRAYER  OP  FAITH  SHALL  SAVE  THE  SICK. 
— James  j:  14-16. — 

This  passage,  and  one  found  in  Mark  16:  17,  18,  are 
relied  upon  as  proof  texts  to  show  that  it  is  the  divine 
intention  that  the  New  Creation  should  rely  upon  divine 
power  for  healing  of  sicknesses.  The  passage  in  Mark 
is  easily  disposed  of:  it  is  not  to  be  found  in  the  oldest 
Greek  MSS.,  hence  must  be  regarded  as  an  interpolation, 
made  somewhere  about  the  fifth  centiuy. 


638 


The  New  Creation. 


As  for  the  statement  of  James :  It  is  evident  from  the 
sixteenth  verse,  that  the  sickness  referred  to  is  recog- 
nized as  being  a  chastisement  for  sins — not  a  slight  sick- 
ness, but  a  serious  one,  making  it  worth  while  to  call  to- 
gether the  elders  of  the  Ecclesia.  The  implication  seems 
to  be  that  sin  lay  so  close  to  the  door  that  the  sick  sinner 
felt  practically  cut  off  from  fellowship  with  God.  And 
under  such  circumstances  we  should  expect  that  the 
sins  would  be  confessed  and  their  forgiveness  prayed  for; 
and  just  so  the  record  reads:  "The  prayer  of  faith  shall 
save  the  sick  [from  the  condemnation  in  which  he  was] 
and  the  Lord  shall  raise  him  up  [to  health, — the  restor- 
ation being  a  sign  of  the  forgiveness  of  the  sin] ; — though 
he  have  committed  sins  they  shall  be  forgiven  him." — 
See  verse  15. 

IF  SATAN  CAST  OUT  SATAN  HIS  KINGDOM  WANES. 
—Matt.  ia:a6.— 

When  at  the  first  advent  the  Pharisees  charged  our 
Lord  with  casting  out  devils  by  Satanic  power,  his 
answer  clearly  implied  that  such  action  on  Satan's  part 
was  possible,  but  not  to  be  considered  probable;  and 
that,  should  it  occur,  it  would  be  a  proof  that  his  power 
was  on  the  wane ;  that  he  was  hard  pressed,  and  that  he 
had  resorted  to  this  as  a  last  resort,  rather  than  lose  his 
hold  upon  his  dupes.  We  advocate  no  general  re- 
jection of  healings  and  miracJes  as  being  Satanic ;  but  a 
careful  scrutiny  of  every  person  or  system  seeking  to 
establish  itself  by  miracles.  The  New  Creation  should 
remember  the  inspired  direction,  "Try  the  spirits 
whether  they  be  of  God" — or  of  Satan.  Test  them  and 
deal  with  them  accordingly. — 1  John  4:1. 

It  is  pertinent  to  this  inquiry  that  we  call  to  re- 
membrance that  miracles  were  used  at  the  beginning  of 
this  age  to  establish  the  Church,  but  that  no  such  object 
can  be  urged  now, — after  the  Church  has  been  estab- 
lished for  nearly  nineteen  centuries  and  is  about  com- 
pleted. It  is  well,  too,  that  we  bear  in  mind  that  the 
inspired  Apostle  pointed  down  to  our  end  of  the  age 
when  indicating  that  Satan  wovdd  transform  himself 


Its  Foes  and  Besetments. 


639 


into  an  angel  of  light  (a  messenger  of  peace  and  health 
and  science,  falsely  so  called)  with  every  deceivableness 
of  error.  The  Apostle  even  implies  that  God  wills  to 
permit  this  cotirse  to  have  measurable  success,  so  as  to 
deceive  all  that  dwell  upon  the  earth  whose  names  are 
not  written  in  the  Lamb'p  book  of  life.  He  says: 
"For  this  cause  he  shall  send  them  strong  delusion  [a 
working  of  error]  that  they  should  believe  a  lie:  that 
they  might  all  be  condemned  who  believed  not  the 
Truth  hut  had  pleastrre  in  error."  "Power  and  signs 
and  lying  [deceiving]  wonders"  are  to  be  expected  at  this 
time,  as  tests  in  this  "harvest"  time  of  the  age.  (2  Thess. 
2:9-12.)  Let  us  also  not  forget  our  Lord's  words, — 
"Many  will  say  to  me  in  that  day,  Lord,  Lord,  have  we 
not  prophesied  [preached]  in  thy  name?  and  in  thy  name 
cast  out  devils?  and  in  thy  name  done  many  wonderful 
works  [cures]?  And  then  will  I  profess  unto  them,  / 
never  knew  you:  depart  from  me,  ye  that  work  iniquity." 
— Matt.  7:  22,  23. 

It  is  surely  time  that  all — the  eyes  of  whose  understand- 
ing have  been  opened  to  a  realization  that  we  are  now 
living  in  the  end  of  the  age,  where  all  these  predictions 
should  be  expected  to  reach  fvdfilment — should  be  on  the 
lookout  for  them,  and  be  able  to  identify  them  with  the 
seductive  teachings  and  miracle-workings  prevalent  on 
every  hand  throughout  Christendom. 

But  how  may  we  be  sure  that  all  of  these  are  Satan's 
delusions? — that  none  of  them  are  of  God?  We  answer 
in  the  inspired  language:  "If  they  speak  not  according 
to  this  Word,  it  is  because  there  is  no  light  in  them." 
(Isa.  8:20.)  Their  digressions  from  the  Word  are  various 
— some  in  one  direction,  some  in  another.  The  great 
mass  of  them  may  speedily  be  seen  to  be  spurious  by 
noting  that  they  are  out  of  accord  with  the  ftmdamental 
doctrine  of  the  Gospel,  viz.,  the  ransom.  They  may 
not  claim  to  deny  the  ransom;  they  may  even  claim  to 
believe  in  the  necessity  and  efficacy  of  the  great  sin- 
offering  finished  at  Calvary,  as  the  ransom  for  all  and  the 
basis  of  all  forgiveness  of  sins  and  reconciliation  to  the 
Father.    However,  the  effort  to  deceive  will  not  long 


640 


The  New  Creation. 


confuse  those  who  remember  that  the;  Greek  wori 
rendered  ransom  is  anti-lutron,  and  signifies  "a  corre- 
sponding price."  This  touchstone  of  divine  truth  will 
quickly  show  that  evolution  is  the  opposite  of  the  truth, 
because  evolution  denies  the  fall  and  all  need  for  re- 
»  demption  from  it.  It  promptly  condemns  Christian 
Science  as  wholly  unchristian,  in  that  it  denies  sin  and 
death  and  all  evil,  claiming  that  they  are  mental  de- 
lusions. It  condemns  the  theory  that  God  was  the 
instigator,  the  author,  of  sin  and  wickedness,  by  showing 
that  he  has  always  opposed  sin,  and  has  in  process  a 
plan  for  releasing  man  from  its  bondage  through  the 
redemption,  whose  fruitage  will  come  by  and  by  in  the 
"times  of  restitution." 

But  what  shall  we  say  of  those  who  blaspheme  God's 
holy  name  by  teaching  doctrines  of  devils, — to  the  effect 
that  an  eternity  of  torment  awaits  the  great  mass  of 
the  living  of  mankind,  and  already  has  control  of  the 
vast  majority  of  the  50,000,000,000  whom  the  Scriptures, 
on  the  contrary,  declare  are  "in  their  graves,"  awaiting 
the  promised  blessing  of  all  the  families  of  the  earth  ? 
If  such  people  shall  do  cvires  "in  my  name,"  shall  we 
consider  that  the  Lord  is  now  indorsing  their  false 
doctrines?  We  must  not  so  suppose,  now  that  the 
Millennial  dawn  is  appearing  and  with  it  all  excuse  for 
such  gross  darkness  is  disappearing.  We  cannot  reckon 
such  as  amongst  those  to  whom  the  Apostle  wrote: 
*'Ye  brethren  are  not  in  darkness  that  that  day  should 
overtake  you  as  a  thief."  It  matters  not  that  with  their 
"wonderful  works"  they  proclaim  faith  in  Christ  as  their 
coming  King,  near  at  hand.  With  such  doctrines  of 
devils  in  their  mouths  and  hearts  we  must  conclude  that 
their  faith-cures  and  wonderful  works  are  as  much  works 
of  the  devil  as  are  similar  cures  by  spiritism,  Christian 
Science,  Mormonisra,  etc. 

Suppose,  however,  says  one,  that  they  display  great 
eeal  in  sending  out  missionaries  to  the  heathen?  We 
reply  that  this  must  not  alter  our  general  view  of  the 
movement  as  a  whole  (we  gladly  admit,  yea,  earnestly 
hope,  that  some  "caught,"  "ensnared, '  by  this  movement 


Its  Foes  and  Besetments. 


are  true  children  of  God,  whom  we  trust  he  will  deliver 
out  of  this  district  of  mystic  Babylon).  Let  us  call  to 
mind  our  Lord's  estimate  of  the  zealous  missionary  ef- 
forts of  his  day.  He  said  to  the  Pharisees  (the  "holiness 
people"  of  that  time  and  nation),  "Ye  compass  sea  and 
land  to  make  one  proselyte,  and  when  he  is  made,  ye 
make  him  twofold  more  the  child  of  Gehenna  [the  Second 
Death]  than  yourselves."  (Matt.  23: 15.)  What  ad- 
vantage can  accrue  to  the  heathen  from  giving  them  the 
]alse  doctrines  of  the  Adversary?  The  few  who  may 
be  reached  will  have  the  more  to  unlearn  when  the  times 
of  restitution  begin.  It  is  as  true  to-day  as  it  was  at 
the  first  advent  that — "His  servants  ye  are  to  whom  ye 
render  service."  Surely,  then,  Satan  is  doing  a  great 
business  in  the  nominal  churches  of  Christendom,  and 
especially  in  their  pulpits.  No  wonder  the  chief-priests, 
scribes  and  doctors  of  divinity  to-day  hate  the  Truth — • 
hate  the  light  and  combat  it  in  every  possible  manner. 
"Come  out  of  her  [Babylon],  my  people,  that  ye  be  not 
partakers  of  her  sins  and  receive  not  of  her  plagues." — 
Rev.  18:4. 

Satan  is  in  just  the  extremity  indicated  by  our 
Lord's  words  above  quoted.  (Matt.  12:  26.)  The  lifting 
of  the  veil  of  ignorance — the  general  increase  of  know- 
ledge on  every  subject — makes  it  impossible  to  use 
the  old  superstitions  as  formerly.  New  delusions 
must  be  introduced,  else  the  people  would  get  the 
Truth  and  escape  from  him.  He  is  very  busy  "as  an 
angel  of  light" — as  a  preacher  of  Evolution  to  some; 
as  a  missionary  of  eternal  torment,  bad-tidings,  to  the 
heathen;  as  an  Elijah  heralding  himself  as  the  Restorer 
of  mankind ;  as  a  Scientist  ( ?)  persuading  people  to  deny 
their  aches  and  pains,  and  rewarding  their  lying  by 
cimng  them  of  a  physical  ailment  while  the  perversion 
of  the  truth  makes  them  thereafter  unable  to  discern 
truth  from  falsehood.  Satan  may  believe  that  he  is 
succeeding,  but  our  Lord's  word  for  it,  his  house  will 
soon  fall ; — and  this  necessity  for  his  playing  reformer 
and  good  physician  is  an  evidence  that  the  fall  is  near. 
Thank  God  it  will  not^  be  long  until  he  shall  be  thoroughly 
41  F 


642 


The  New  Creation. 


"bound,"  restrained,  that  ho  may  "deceive  the  nationB  no 
more ' ' ! — Rev.  20:3. 

LOVE  RIGHTEOUSNESS — HATE  INIQUITY. 

If  we  would  understand  the  philosophy  of  God's  deal- 
ings with  the  New  Creation  in  this  pre-^ent  time,  we  must 
not  forget  that  it  is  his  intention  that  ill  who  would  be 
perfected  on  this  divine  plane  of  being  shall  be  not  only 
well-intentioned,  in  the  sense  that  they  will  prefer  right 
to  wrong,  but  that  additionally,  through  a  large  ex- 
perience, they  shall  clearly  comprehend  and  thoroughly 
appreciate  the  comforts  and  advantages  of  right — right- 
eousness— and  the  confusion  and  disadvantage  of  wrong- 
doing. It  is  for  this  reason  that  this  New  Creation  is 
being  subjected  to  peculiar  trials  and  testings,  more 
pronounced  every  way  than  those  which  have  come 
upon  the  angels,  more  pronounced  also  than  will  come 
upon  the  world  of  mankind  during  its  judgment  day, 
the  Millennial  age.  So  far  as  we  know,  no  particular 
test  ever  came  to  the  holy  angels  imtil  after  Satan's 
deflection  in  his  ambitious  attempt  to  grasp  the  rule 
of  earth;  but  we  have  every  reason  to  suppose  that  his 
fall  into  sin  and  the  resulting  fall  of  mankind  became  the 
occasion  for  testing,  not  only  to  those  angels  who  kept 
not  their  first  estate,  and  became  demons,  but  that  it 
was  a  test  also  to  all  the  holy  angels.  It  must  have  been 
a  test  of  iheir  faith  in  the  power  of  Jehovah  to  witness 
the  course  of  evil  and  God's  apparent  lack  of  power  to 
restrain  it  and  destroy  it.  Seeing  this,  each  and  all  must 
have  been  tempted,  or  tried,  with  the  thought  that  they 
also  might  commit  sin  with  imptmity;  and  the  fact  that 
they  remained  loyal  to  the  Lord  evidences  the  fact  that 
their  hearts  were  in  a  right  condition  of  humility  and 
obedience  to  the  principles  of  righteousness.  They  al- 
ready see  the  grand  outworking  of  the  divine  plan 
through  Christ,  and  shortly  will  find  their  confidence  in 
the  wisdom,  love,  justice  and  power  of  Jehovah  more 
than  justified  in  the  grand  consummation  of  his  plan 
through  Christ  Jesus  and  the  glorified  Church. 


lis  Foes  and  Besetments. 


643 


This  testing  of  the  holy  angels,  however,  was  not  so 
crucial  in  some  respects  as  the  testing  which  comes  ta 
the  New  Creatures  in  Christ  Jesus,  in  continual  contact 
with  human  imperfection,  trials  of  faith  and  patience 
and  love  and  zeal — even  unto  death.  Similarly  the 
trial  of  the  world  during  the  Millennial  age,  while  it 
will  be  crucial  and  complete,  and  will  demonstrate 
absolutely  who  are  and  who  are  not  thoroughly  loyal 
at  heart  to  the  Lord  and  the  principles  of  righteousness, 
will,  nevertheless,  be  different  from  the  testings  of  the 
Church  in  this  present  age,  because  with  them  every- 
thing will  be  favorable  to  a  full  and  proper  appreciation 
of  righteousness  and  obedience  thereto.  On  the  con- 
trary, the  New  Creature  in  the  present  time  finds,  as  the 
Apostle  declared,  that  "All  that  will  live  godly"  will 
suffer.  This  willingness  to  suffer  for  loyalty  to  the 
Lord  and  the  principles  of  his  government  and  the  faith 
that  it  implies  are  acceptable  to  God  as  evidences  of 
special  character.  His  dealings  with  the  New  Creatures 
during  this  present  age  are  with  a  view  to  perfecting 
these  characters  in  holiness — up  to  the  very  highest 
mark,  to  the  point  of  joyfully  suffering  disadvantage 
for  the  Lord's  and  for  the  Truth's  sake ;  yea,  of  seeking 
to  serve  the  Truth  at  the  cost  of  earthly  comforts, 
honors,  emoluments  and  even  life  itself. 

It  is  because  this  philosophy  of  the  divine  plan  is  not 
clearly  seen  that  so  many  are  confused  in  respect  to 
God's  providential  dealings  with  the  little  flock.  They 
see  not  that,  as  special  fiery  and  chilling  processes  are 
necessary  to  the  tempering  of  the  fine  steel  implement,  so 
special  fiery  trials  and  chilling  experiences  are  necessary 
to  the  preparation  of  those  whom  the  Lord  designs 
shortly  to  use  as  his  special  representatives  and  in- 
struments in  the  great  work  of  human  restitution,  etc. 
Evil  is  never  good,  and  God  is  never  the  author  of  moral 
evil,  sin,  in  any  sense  or  degree.  Nevertheless,  his 
wisdom  and  power  are  such  that  he  is  able  to  overrule 
its  effects  for  good.  For  instance,  as  we  have  seen,  God 
did  not  cause  Satan  to  sin.  He  created  him  perfect, 
upright,  pure,  and  it  was  one  of  the  very  blessings  he 


644 


The  Xeiu  Creatton. 


bestowed  upon  him,  the  blessing  of  freedom  of  will, 
which — being  exercised  contrary  to  the  divine  order — 
constituted  the  once  holy  angel  an  adversary,  Satan. 
It  was  in  the  power  of  the  Almighty  to  have  destroyed 
his  adversary  instantly;  but  he  foresaw  the  larger 
lessons  of  experience  which  might  come,  not  only  to  the 
angels,  but  to  mankind,  respecting  good  and  evil, 
through  the  contamination  of  the  latter  and  the  bitter- 
ness of  its  fruit.  Likewise  with  sin  amongst  mankind: 
God  was  thoroughly  able  to  eradicate  it  at  any  time,  as 
he  will  do  eventually ;  but  for  the  time  being  his  wisdom 
foresaw  how  the  wrath  of  man  could  be  made  to  glorify 
him.  God's  children  then  need  have  no  fear  re- 
specting the  ultimate  triumph  of  the  Lord  over  sinners 
and  sin  in  every  sense  of  the  word.  They  may  have 
confidence  that  neither  the  arch  conspirator  nor  any  of 
his  more  or  less  wilful  or  more  or  less  deluded  followers 
in  the  evil  way  will  gain  an  ultimate  mastery.  The 
plan  of  God  already  is  so  far  advanced  as  to  disclose  the 
end  of  the  great  mystery  of  permitting  for  a  time  the 
floiu-ishing  of  sin  and  sinners,  and  their  prosperity  in 
opposition  to  the  Lord  and  his  faithful. 

Let  us  not  forget  to  note  that  while  all  sickness  and 
death  in  the  world  may,  with  more  or  less  directness, 
be  traceable  and  chargeable  to  the  great  Adversary, 
through  whom  sin  entered  into  the  mind  of  man  to  his 
defilement  and  tmdoing,  yet  in  the  case  of  the  world,  as 
well  as  with  the  New  Creation,  God  is  overruling  for 
man's  instruction  and  education  the  various  elements  of 
the  curse  that  came  upon  the  race  because  of  sin.  As 
for  the  world,  in  a  general  sense  at  least,  the  entire  groan- 
ing creation  is  learning  something  respecting  the  exceed- 
ing sinfulness  and  undesirability  of  sin ;  and  as  for  the 
Church,  the  New  Creation,  her  permission  to  share  in  the 
sufferings  of  Christ  includes  and  implies  a  share  in  those 
sufferings  which  are  common  to  the  remainder  of  man- 
kind. In  the  case  of  our  Lord,  we  are  particularly  in- 
formed that  it  was  expedient  that  he,  to  be  the  great 
High-Priest  for  humanity,  should  be  touched  with  a 
feeling  of  our  infirmities,  and  this  must  be  true  as  re- 


Its  Foes  and  Besetments, 


045 


spects  each  member  of  the  body  of  that  Pnest,  as  well 
as  of  the  Head,  the  Lord.  There  will  surely  not  be  an 
unsympathetic  member  of  the  entire  body  of  Christ.  All 
will  have  been  touched  with  experiences,  and  know  fully 
how  to  sympathize  with  the  poor  world  when  the  time 
shall  come  for  their  restitution  by  judgments,  by 
obedience  tmder  the  trials  and  testings  and  correction.* 
of  the  future  age.  Our  Lord,  who  was  perfect  in  the 
flesh,  and  who,  therefore,  could  not  have  thus  beea 
touched  had  he  not  expended  his  vitality  in  healing  the 
sick,  experienced  instead  of  vitality  a  sense  of  the  weak- 
ness and  suffering  of  those  whom  he  relieved,  as  it  is 
declared,  "Himself  took  oiir  infirmities  and  bare  our 
sicknesses."  (Matt.  8:17.)  Those  who  are  called  to  mem- 
bership in  the  body  of  Christ  have  generally  little 
vitality  to  give  off  in  a  miraculous  manner;  but  in 
sharing  the  common  experiences  of  the  world,  in  con- 
nection with  their  own  imperfect  human  organisms,' 
these  also  are  touched  with  a  feeling  of  the  infirmities  of 
the  race,  which  enables  them  to  sympathize  fully  in  the 
general  distress. 

It  will  be  seen  from  this  that  we  have  no  sympathy 
with  the  thought  advanced  by  some  that  the  body  of 
Christ  should  expect  to  be  exempted  from  the  trials 
and  difficulties  of  the  world,  physical,  social  and  financial. 
True,  such  was  the  case  with  the  typical  Israelites. 
Their  rewards  for  faithfulness  to  the  Lord  and  his  Law 
were  to  be  along  these  lines  of  immunity  from  suffer- 
ing, trials,  etc.;  but  with  the  New  Creation  the  matter 
is  entirely  the  reverse,  because  they  are  not  Israelites 
according  to  the  flesh,  but  according  to  the  spirit — they 
are  of  the  spiritual  seed  of  Abraham.  The  antitypes 
of  Israel's  blessings  in  the  New  Creation  are  spiritual. 
All  things  work  together  for  their  good  spiritually. 
God's  blessings  are  guaranteed  to  them  so  long  as  they 
abide  in  faith  and  obedience  to  Christ,  so  that  nothing 
evil  can  come  nigh  their  dwelling-place,  where  they  are 
kept  secret,  shielded  from  all  that  could  do  injury.  Yet 
their  appreciation  of  this  spiritual  relationship  is  con- 
tinually tested,  to  prove  whether  or  not  they  appre- 


646 


The  New  Creation. 


ciate  the  spiritual  above  the  natural,  that  they  may 
enjoy  more  abundantly  the  spiritual  and  ultimately  be 
perfected  as  'New  Creatures  when  the  earthly  sacrifices 
shall  have  been  fully  completed. 

When,  therefore,  the  New  Creatures  in  Christ  Jesus 
find  that  they  have  numerous  fiery  trials,  no  matter  along 
what  lines  these  may  come  to  them,  they  are  to  recognize 
them  as  evidences  of  their  faithfulness — as  evidences 
that  God  regards  them  as  sons,  and  that  they  are  being 
tested  according  to  their  covenant  relationship,  that 
they  may  be  fitted  and  prepared  for  perfecting  in  spirit 
and  the  glories  to  follow.  If,  therefore,  the  Lord  per- 
mits calamities  to  come  upon  such,  let  them  not  be 
regarded  in  the  same  light  as  if  they  befell  the  world. 
The  world,  under  the  divine  sentence  of  death,  is  sub- 
ject to  various  accidents  and  mutations,  with  which  the 
Lord  has  nothing  whatever  to  do,  as  explained  by  our 
Lord  when  he  referred  to  the  eighteen  upon  whom  the 
tower  of  Siloam  fell,  and  the  others  whose  blood  Pilate 
mingled  with  the  sacrifices,  and  who  our  Lord  declared 
were  not,  on  accoimt  of  these  things,  to  be  considered 
sinners  above  others  and  under  divine  reprobation. 
(Luke  13: 1-5.)  God  permits  the  wrath  of  men  and  of 
Satan,  within  certain  limits,  in  connection  with  the 
world  of  mankind;  but  in  respect  to  his  elect  Church 
it  is  different.  Nothing  that  befalls  them  is  of  accident. 
"Precious  in  the  sight  of  the  Lord  is  the  death  of  his 
saints."  Not  even  a  hair  of  their  heads  can  fall  without 
his  notice.  (Psa.  116:15;  Matt.  10:30.)  As  our  Lord 
declared  to  Pilate,  when  he  asked,  "Knowest  thou  not 
that  I  have  power?" — "Thou  couldst  have  no  power  at 
all,  except  it  were  given  thee  of  my  Father."  (John 
19: 10,  II.)  And  this  is  equally  true  of  every  member  of 
the  body  of  Christ,  from  the  moment  of  his  begetting  as 
a  New  Creature.  Yea,  we  have  every  reason  to  believe 
that  in  some  measure  divine  providence  extends  even 
beyond  the  New  Creation  to  those  whose  lives  and  inter- 
ests are  closely  linked  to  theirs.  If,  then,  the  New 
Creatures  experience  fiery  trials  they  are  not  to  think 
these  peculiar,  as  though  some  strange  thing  happened 


Its  Foes  and  Besetments. 


647 


tinto  them,  but  are  to  know  that  corresponding  trials 
have  happened  to  all  the  members  of  the  body  of  Christ, 
from  the  Head  downward,  and  will  happen  to  all  until 
the  last  members  of  the  feet  class  have  been  tested, 
polished,  accepted,  glorified.  If  these,  then,  come  in  the 
nature  of  oppositions  and  persecutions  in  the  home,  or 
from  former  friends  or  neighbors,  or  from  nominal 
church  people,  or  if  they  come  in  the  form  of  financial 
disaster  and  poverty,  or  if  they  come  in  the  nature  of 
sickness,  pain,  physical  accident,  etc.,  no  matter  how, 
the  Lord's  pe©ple  are  to  be  content,  conscious  of  the 
Father's  leve  and  providential  care  in  respect  to  their 
every  interest.  To  have  full  confidence  in  this  is  a  part 
of  the  test  of  faith.  To  be  asstired  of  the  Lord  that  we 
are  children,  and  heirs,  and  to  be  told  of  God's  over- 
sight, and  at  the  same  time  to  be  permitted  to  suffer 
tribulations,  is  a  severe  test  of  faith  in  those  who  are 
required  to  walk  by  faith  and  not  by  sight  if  they  would 
eventually  be  accepted  as  overcomers.  Let  us,  then, 
receive  with  confidence,  love  and  trust,  whatever  benefits 
or  troubles  the  Lord's  providence  may  send  us  and  let 
us  profit  by  them,  learning  their  lessons. 

This  realization  of  the  divine  care  in  all  of  life's 
interests,  earthly  as  well  as  heavenly,  should  not  lead  us 
to  indifference  in  respect  to  our  temporal  affairs.  On 
the  contrary,  we  are  to  remember  that  we  are  stewards 
of  privileges,  opportimities  and  responsibilities,  social, 
financial,  and  in  respect  to  health.  It,  therefore,  be- 
comes our  duty  to  do  what  we  can  to  heal  any  social 
breaches  which  may  occur.  We  are  to  be  kind  and  con- 
siderate, to  make  explanations,  and  do  aU  reasonably 
in  otir  power  to  hinder  misunderstanding  of  our  motives 
and  intentions.  We  are  to  seek  wisely  to  avoid  every- 
thing that  might  appear  to  be  superstitious  and  fanatical, 
and  are  thus  to  commend  our  God,  his  character,  his 
book  and  his  Church  to  others.  In  this  way  we  are  to  let 
our  light  shine.  In  financial  matters  we  are  to  use 
prudence  and  economy  and  to  be  not  slothful  in  business, 
just  as  though  we  had  no  God,  just  as  though  everything 
depended  on  omc  own  exertions,  yet,  nevertheless,  in 


048 


The  New  Creation. 


om  hearts  and  in  otir  discussion  of  matters  in  the  house- 
hold of  faith  we  are  to  realize  and  to  express  our  con- 
fidence in  the  Lord,  that  because  we  are  his,  all  of  out 
interests  are  under  his  protecting  care.  If,  then,  in 
spite  of  our  best  exercise  of  wisdom,  prudence,  etc., 
poverty  or  financial  loss  shall  result,  we  are  to  esteem  that 
o\ii  heavenly  Father  has  seen  that  such  experiences 
would  be  better  for  us  as  New  Creatures  than  would 
greater  prosperity.  We  are  to  recognize  his  blessed 
supervision  of  our  affairs,  whatever  may  be  his  leadings 
and  our  experiences.  Similarly  in  the  matter  of  health : 
if  disease  come  upon  us,  our  proper  stewardship  of  these 
mortal  bodies  would  demand  that  we  should  use  proper 
energy  in  applying  remedies  to  the  extent  of  our  knowl- 
edge and  judgment.  If  the  efforts  are  successful,  our 
acknowledgment  of  heart  shotild  be  to  the  Lord,  and 
not  merely  in  respect  to  the  medicine.  If  they  are 
unsuccessful,  we  are  not  to  doubt  his  power,  but  instead 
to  look  for  further  blessing  in  connection  with  the  trials 
being  tmdergone.  Indeed,  for  every  distress  or  calamity 
the  New  Creatures,  while  using  diligence  in  the  correction 
of  the  difficulty,  shoiild  lift  their  hearts  to  the  Lord  in 
confidence  and  trust,  desiring  to  know  what  lesson  they 
may  learn  from  their  experiences,  and  whether  or  not 
these  lessons  are  in  the  nature  of  chastisement  for  wrong- 
doing or  in  the  nature  of  the  rod  and  staff  designed  to 
bring  back  the  sheep  from  some  cotirse  leading  in  the 
wrong  direction,  away  from  the  Shepherd's  footsteps. 
"Thy  rod  and  thy  staff  they  comfort  me:"  The  Lord's 
people  are  not  dependent  for  their  joy,  peace  and  comfort 
merely  upon  having  an  average  amount  of  health, 
financial  and  social  prosperity,  but  may  rejoice  in  the 
peace  of  God  under  all  circumstances  and  conditions, 
and  be  enabled  to  rejoice  heartily  in  both  the  rod  and  the 
staff  of  the  Shepherd.  With  the  Prophet  of  old  many  of 
the  New  Creation  can  say,  "Before  I  was  afflicted  I  went 
astray."  Many  of  them  have  learned  that  there  are 
great  blessings  connected  with  afflictions. 

It  is  written  prophetically  of  the  Church,  and  of  the 
Lord's  care  over  it,  "Who  healeth  all  thy  diseases." 


Its  Foes  and  Besetments. 


649 


(Psa.  103:3.)  Any  attempt  to  apply  this  to  the  Gospel 
Church  as  respects  physical  conditions  must  of  necessity 
be  lame  and  weak.  Who  does  not  know  that  from  the 
Head  of  the  Church  down  to  the  last  members  of  the 
"feet"  the  Lord  has  not  been  pleased  to  heal  all  their 
physical  diseases?  Who  does  not  know  that  many 
many  of  the  saints  have  died  of  their  physical  disease? 
According  to  medical  science  our  dear  Redeemer, 
although  physically  perfect,  was  attacked  with  a, 
disease  not  xmknown  to  scientists,  when  he  experienced 
the  bloody  sweat  in  Gethsemane.  According  to  the 
same  science,  and  in  full  accord  with  the  facts,  he  who 
was  perfect  in  the  flesh  died  more  speedily  than  the  two 
malefactors  crucified  with  him  because  of  a  disease — the 
bursting  of  his  heart.  Who  does  not  know  that  the 
Apostle  Paul  carried  with  him  to  his  dying  day  a  "thorn 
in  the  flesh,"  and  that  the  Lord  refused  to  remove  it, 
assuring  him  that  his  patient  bearing  of  it  would  bring 
a  more  than  compensating  blessing  of  grace  ?  Who  does 
not  know  that  many  of  the  noblest  of  God's  saints 
throughout  the  age  have  suffered  from  disease,  and  that 
so  far  from  having  all  their  diseases  healed,  and  instead  of 
being  made  perfect,  they  died?  An  application  of  this 
Scriptiire  to  physical  diseases,  then,  would  be  in- 
consistent with  the  Scriptures,  but  its  application  as  a 
prophecy  to  the  spiritual  condition  of  the  New  Creature 
is  very  appropriate  indeed.  The  New  Creation  does 
contend  with  spiritual  maladies,  sicknesses,  and  this 
Scripture  warrants  them  in  expecting  that  every  dis- 
ease may  be  so  healed  with  the  Balm  of  Gilead,  so  boimd 
up  with  the  exceeding  great  and  precious  promises  of  the 
Lord's  Word,  so  offset  by  the  peace  and  joy  which  man 
can  neither  give  nor  take  away,  that  disease  of  heart, 
unrest,  may  intrude  no  longer,  where  the  love  and  joy 
and  peace  of  the  holy  Spirit  abide  and  rule. 

MARK  16:9-20  IS  SPURIOUS. 

These  verses  are  admitted  by  all  scholars  to  be  an  inter- 
polation. They  are  not  found  in  any  of  the  early  Greek 
MSS.,  and  are  certainly  not  genuine.  It  is  not  true  that  all 


The  New  Creation. 


believers  in  the  Lord  Jesus  may  drink  poisonous  things, 
and  be  in  contact  with  poisonous  serpents,  contagious 
diseases,  etc.,  with  impunity;  nor  have  all  possessed 
the  power  of  healing  diseases  and  casting  out  devils. 
It  will  be  noticed  that  the  passage  is  omitted  by  the 
Revised  Version,  and  by  all  modem  versions  of  the 
Scriptvires.  Hence,  to  receive  it  or  to  quote  it  as 
Scripture,  would  be  adding  to  the  Word  of  God,  and 
adding  to  the  general  confusion  on  an  important  subject. 

The  thought  that  the  Lord's  people  may  be  specially 
favored  of  him  in  respect  to  physical  health  and  other 
creature  comforts  (more  than  the  world)  is  a  delusion 
and  a  snare,  and  contrary  to  all  proper  expectations  of 
the  New  Creation,  as  shown  foregoing.  The  Lord  and 
the  apostles  were  the  exemplars  of  the  Church,  and  in- 
stead of  expecting  to  be  freed  from  the  general  difficul- 
ties which  assail  the  groaning  creation,  their  conse- 
cration was  to  a  share  in  these  afflictions,  that  they 
might  be  touched  with  the  feeling  of  human  infirmities. 
Our  Lord  repudiated  as  a  temptation  of  the  Adversary 
the  suggestion  to  use  divine  power  for  the  relief  of  his 
hunger  during  the  forty  days'  fasting  in  the  wilderness 
(Matt.  4:3,  4.)  When  weary  he  rested  by  the  well  of 
Samaria,  while  his  disciples  went  to  purchase  food, 
whereas  he  might  have  called  for  and  used  divine  power 
for  the  restoration  of  his  strength.  (John  4:6.)  In 
these  instances  food  was  the  proper  medicine  for  the 
pangs  of  hunger,  and  rest  was  the  proper  medicine  for 
the  weariness  of  the  frame,  and  our  Lord  used  these 
remedies.  We  are  not  informed  that  he  had  any 
chronic  ailments,  but  we  doubt  not  that  he  would  have 
been  free  to  use  any  roots  or  herbs  or  other  remedies  as 
freely  as  he  used  the  food  and  the  rest.  The  nervous 
ailment  causing  the  bloody  sweat,  and  his  final  malady 
of  heart-rupture  came  at  the  close  of  his  ministry.  Ke 
knew  that  his  hour  was  come.  He  who  declined  to  ask 
the  heavenly  power  for  angelic  protection  (Matt.  26:53), 
and  who  declined  to  call  upon  the  same  power  to  satisfy 
his  hunger,  and  to  relieve  his  fatigue,  was  nevertheless 
perfectly  at  liberty  to  call  upon  these  powers  in  the 


Its  Foes  and  Besetments. 


651 


interest  of  his  followers,  as,  for  instance,  in  the  feeding 
of  the  multitudes,  and  in  the  stilling  of  the  tempest  and 
in  the  providing  of  the  taxes. — Matt.  14:15-21;  Mark 
4:36-41;  Matt.  17:24-27. 

Similarly,  we  find  that  the  apostles  used  no  special 
privileges  and  blessings  which  were  theirs  for  the  relief 
of  temporal  ailments  and  necessities.  True,  we  have 
no  account  of  the  sickness  of  any  of  the  twelve  except 
Paul,  whose  weak  eyes  (Acts  9:  8,  18;  Gal.  4: 15;  6: 11 — 
R.  V.)  the  Lord  was  not  pleased  to  relieve,  even  upon 
solicitation,  assuring  the  Apostle  that  this,  which  be- 
came a  messenger  of  Satan  in  buffeting  him,  trying  his 
patience,  his  humility,  etc.,  would  be  more  than  offset 
by  the  Lord's  "grace  sufficient."  (2  Cor.  12 :  7-9.)  The 
Apostle's  faith  and  trust  in  the  Lord  have  been  a  source 
of  comfort  to  all  in  the  narrow  way  from  that  time  to  the 
present,  and  yet  he  did  not,  like  some  of  these,  go  to  the 
Lord  with  requests  for  temporal  good  things,  money, 
houses,  lands,  food,  raiment,  etc.  We  have  his  own 
word  for  it  that  he  sometimes  lacked,  and  that  in  such 
cases  he  labored,  working  with  his  hands  at  theordinary 
trade  of  sail  and  tent  making.  Som.e  far  less  holy  than 
he,  and  far  less  in  touch  with  the  Lord,  would  not  only 
have  disdained  so  humble  an  occupation,  but,  spuming 
employment  would  have  sought  to  do  what  they  term 
"living  by  faith,"  that  is,  Irving  without  work,  a  matter 
which  this  same  Apostle  reproves  very  decidedly,  saying, 
"If  a  man  will  not  work  neither  should  he  eat."  "Let 
him  that  stole  steal  no  more,  but  rather  let  him  labor, 
working  with  his  hands  the  thing  which  is  good,  that 
he  may  have  to  give  to  him  that  needeth."  .(Eph.  4:28; 
2  Thess.  3: 10.)  Many  who  thus  mistakenly  think  it  the 
divine  will  that  they  shotild  live  by  faith,  while  others 
live  by  work  and  support  them,  are  often  bold  to  pray 
for  money,  food,  clothing,  etc.,  which  they  will  not  work 
for.  We  do  not  wish  to  intimate  that  all  such  are 
wicked;  it  is  our  belief  that  some  of  the  Lord's  people  are 
in  this  wrong  attitude  of  mind  because  of  false  teachings 
and  misunderstanding  of  the  divine  dealings  and  of  the 
character  of  their  calling.    We  are  not  disputing,  either 


The  New  Creation. 


that  the  Lord  sometimes  hears  and  answers  prayers 
from  such,  even  when  those  prayers  are  not  in  the 
fullest  accord  with  the  divine  wUl.  We  believe  that  the 
proper  course  for  the  New  Creatvires — the  one  most 
pleasing  to  the  Lord — is  that  which  follows  most 
directly  and  particularly  the  instructions  and  practices 
of  our  Lord  and  the  apostles.  Their  being  counted  as 
New  Creatiires  implies  that  they  recognized  the  fact 
that  earthly  blessings  belong  properly  to  the  natural 
man  in  harmony  with  his  Creator,  and  therefore, 
reckonedly  belong  to  believers  justified  before  God, 
through  faith  in  Christ;  and  that  these  human  rights 
they  offered,  consecrated,  devoted,  laid  upon  the  altar, 
in  exchange  for  the  heavenly,  spiritual,  higher  blessings 
and  privileges  of  the  New  Creation,  whereunto  be- 
lievers are  called  during  this  Gospel  age.  And  if  these 
earthly  rights  have  been  thus  devoted  to  the  Lord, 
exchanged  for  spiritual  privileges,  hopes,  etc.,  by 
what  process  of  reasoning  could  the  New  Creatures  ask, 
not  to  say  "demand,"  these  earthly  blessings,  already 
consecrated,  or  laid  down?  It  is  another  thing  entirely 
to  ask  of  the  Lord  such  temporal  blessings  as  his  wisdom 
sees  best  for  us,  and  another  matter,  also,  to  ask  bless- 
ings upon  others,  including  our  dear  ones  according  to 
the  flesh,  and  not  according  to  the  Spirit.  Neverthe- 
less, in  all  of  our  requests  the  love  and  wisdom  of  the 
Lord  should  be  recognized  as  superior  to  oiirs,  and  a  full 
submission  of  our  wills  to  his  in  every  matter  should  be 
not  only  realized,  but  expressed  to  him  in  such  petitions. 
The  New  Creature,  rightly  instructed  through  the  Word 
of  God,  and  appreciating  its  spirit,  must  value  its 
spiritual  interests  far  beyond  any  temporal  welfare,  and 
should  surely  desire  such,  and  only  such,,experiences  in 
the  flesh  as  would  be  most  profitable  to  the  new  nattu-e's 
development  and  preparation  for  the  Kingdom.  The 
New  Testament  deals  more  with  the  experiences  of  the 
Apostle  chosen  of  the  Lord  to  take  the  place  of  Judas 
than  with  all  the  others  put  together,  and  begins  with 
the  time  of  his  acceptance  of  Christ  on  the  way  to 
Damascus.    Looking  through  his  varied  experiencef  w« 


7/5  Foes  and  Besetments. 


653 


perceive  that  in  exercising  the  gift  of  miracles,  then  with 
the  Church,  he  used  it  in  many  cases  upon  those  coming 
into  the  Truth.  But  so  far  as  the  record  shows,  never 
once  was  this  healing  power  used  in  his  own  relief,  nor  in 
the  relief  of  any  of  those  who  are  set  before  us  as  the 
saints,  the  fully  consecrated.  Nor  was  this  because 
the  saints  of  that  time  were  free  from  disease:  on  the 
contrary,  we  know  that  Timothy  had  what  we  would 
now  designate  chronic  dyspepsia,  or  indigestion,  and 
Epaphroditus  was  not  hindered  from  being  sick,  yea, 
"nigh  unto  death,"  not  because  of  sin,  but,  as  the 
Apostle  explains,  "because  for  the  work  of  Christ  he  was 
nigh  mto  death,"  hazarding  his  life.  (Phil.  2:25-30.) 
We  know  not  what  special  foods  or  medicines  the  Lord 
was  pleased  to  bless  in  the  latter  case ;  but  in  respect  to 
the  former  one  the  Apostle  neither  prayed  nor  sent  a 
handkerchief  or  napkin  to  cure  the  ailment,  but  wrote 
to  Timothy,  saying,  "Use  a  little  wine  for  thy  stomach's 
sake,  and  thine  often  infirmities."  (i  Tim.  5:  23.)  The 
wine  was  recommended,  not  as  a  beverage  nor  as  an 
intoxicant,  but  pxirely  as  a  medicine.  The  point 
specially  to  be  noticed  is,  that  divine  power,  so  far  as  we 
are  informed,  was  neither  invoked  nor  exercised  on 
behalf  of  either  of  these  two  consecrated  brethren. 
They  bore  their  infirmities  and  afflictions  and  got  bless- 
ing out  of  them,  using  meanwhile  the  most  suitable  foods 
and  remedies  of  which  they  had  knowledge.  And  this 
we  believe  to  be  a  proper  illustration  of  the  cotirse  which 
should  be  pursued  by  all  of  the  consecrated,  all  New 
Creatures;  they  should  not  ask  for  physical  healing, 
luxuries  of  life,  etc.  At  very  most,  otir  Lord's  sample 
petition  warrants  such  in  asking  for  what  the  Lord  him- 
self may  see  best  for  them  in  the  way  of  daily  food ;  and 
^ven  while  praying  for  the  daily  food  they  are  to  put 
i  ■jrth  the  labors  of  their  hands,  and  to  expect  that  the 
Lord's  blessing  will  be  upon  the  same  according  to  his 
wisdom  as  to  what  would  be  to  their  highest  profit  in 
character-development  through  experiences,  etc.  If  he 
shall  see  fit  to  grant  them  only  the  barest  necessities  of 
food  and  raiment,  it  will  be  to  them  a  test  ot  love  and 


654  The  New  Creation. 

patience  and  faith  in  him.  If  he  shall  supply  them  with 
an  abundance,  it  will  be  to  them  a  test  of  the  same  faith 
and  love  and  devotion,  in  an  opposite  direction — as 
demonstrating  what  proportion  of  these  good  gifts  they 
are  willing  to  sacrifice  in  the  interests  of  his  cause,  in  the 
service  of  his  brethren.  Likewise  if  divine  wisdom  sees 
best  to  give  robust  health  and  vigor,  the  test  of  faith- 
fulness will  be  as  to  whether  or  not  love  and  devotion  will 
sacrifice  and  thoroughly  use  this  vigor  on  behalf  of  the 
Lord  s  cause,  or  whether  or  not  it  will  be  absorbed  in 
selfish  pursuits;  or,  on  the  other  hand,  if  the  Lord  in  his 
providence  grants  but  a  limited  amotmt  of  vitality  and 
vigor,  the  test  of  faith  and  devotion  will  be  from  the 
opposite  standpoint,  to  prove  the  love  and  obedience, 
submission  and  patience,  and  the  zeal  with  which  small 
opportunities  will  be  sought  and  persistently  used. 

THE  NOMINAL  CHURCH  AS  AN  ADVERSARY  TO  THE  NEW 
CREATION. 

Because  their  first  knowledge  of  the  Lord  came  to 
them  while  in  the  nominal  church,  or  through  some  of  its 
representatives  or  agencies,  many  are  inclined  to  view 
sectarian  systems  as  their  spiritual  mothers,  and  to  feel 
a  love  and  obligation  to  them  accordingly.  Such  find 
it  difficult  to  realize  that  these  are  earthly  systems — 
Babylon — really  opponents  of  the  New  Creation. 
Their  difficulty  arises  because  of  too  close  and  narrow  a 
view  of  the  subject.  They  need  to  lift  their  eyes  higher, 
and  to  realize  that  from  the  divine  standpoint  there  is  a 
wide  difference  between  the  nominal  church  and  the 
true,  between  the  tares  and  the  wheat.  Tares  cannot 
beget  wheat,  nor  can  nominal  Christendom  produce  true 
Christians.  Its  tendencies  are  in  a  reverse  direction. 
The  Scriptures  declare  that  it  is  the  power  of  God  that 
works  in  us,  to  "will  and  to  do  of  his  good  pleasure." 
It  is  the  power  of  the  new  life  which  subsequently 
develops  tutder  providential  care.  It  is  not  the  be- 
getting of  the  spirit  of  worldliness  that  will  produce  this 
result.  The  nominal  church,  as  distinguished  from  the 
true,  Js  that  class  of  people  who  have  seen  and  heard 


lis  Foes  and  Besetments. 


655 


certain  fpatures  of  divine  Truth,  who  have  been  more  or 
less  enligntened  in  respect  to  right  and  wrong,  more  or 
less,  therefore,  brought  tmder  a  measvire  of  conviction 
as  to  what  is  right  or  wrong,  but  who  under  this  infor- 
mation are  careless,  negligent  of  the  divine  will,  and  dis- 
posed to  use  divine  mercies  so  far  as  they  please,  espe- 
cially so  far  as  they  will  minister  to  their  personal  or 
social  advantage  in  the  present  time,  and  no  more.  The 
true  Church,  on  the  contrary,  as  we  have  already  seen, 
consists  of  those  who  have  not  only  heard  the  Truth, 
but  have  consecrated  their  all  to  him  who  loved  them 
and  bought  them — those  who  have  followed  on  to  know 
the  Lord  and  to  obey  him  to  the  extent  of  their  ability, 
and  who,  in  thus  following,  count  not  their  lives  dear 
unto  them.  The  nominal  church  is  not  the  light  of  the 
world,  but  merely  a  class  of  people  who  prefer  light  to 
darkness,  and  who  like  to  have  a  little  of  the  light 
shining  from  true  Christians  commingled  with  the  lights 
of  heathendom  and  of  the  various  sciences.  The  mem- 
bers of  the  true  Church  are  each  a  burning  and  a  shining 
light  wherever  they  may  be. 

The  wider  the  difference  between  these  two  classes 
the  better  it  generally  is  for  the  true  Church;  indeed,  the 
lamps  of  the  faithful  light-bearers  have  usually  shone 
the  brighter  in  proportion  as  the  nominal  system  was 
immersed  in  gross  darkness  and  superstition,  and  in 
proportion  as  the  true  Church  was  persecuted  by  the 
nominal  system — from  whom,  indeed,  all  the  perse- 
cutions have  come. 

When  once  we  recognize  the  fact  that  God  is  at  the 
helm,  directing  the  affairs  of  the  New  Creation  in  every 
particular,  not  only  in  their  call,  but  also  in  the  difficul- 
ties, trials  and  persecutions  necessary  to  their  polishing 
and  preparation  for  the  Kingdom,  it  lessens  our  appre- 
ciation of  the  part  played  in  this  divine  plan  by  human 
institutions,  which  the  Lord  never  organized  nor 
authorized  to  be  organized,  but  which,  in  harmony  with 
the  Lord's  suggestion,  we  know  to  be  carnal,  fleshly, 
contrary  to  the  spirit.  We  are  not  in  this  claiming  that 
the  true  Church  has  not  been  to  some  extent  in  close 


The  New  CreatuM. 


association  with  the  nominal  systems ;  but  we  are  claim- 
ing that  even  though  in  them  they  have  been  separate 
from  them,  in  the  sense  that  they  have  always  been 
of  a  different  spirit.  The  begetting  of  these  spiritual 
children  of  God,  through  the  Word  of  his  grace,  and  their 
being  to  some  extent  cherished  and  nourished  and 
brought  forward  by  these  human  sectarian  tare  systems, 
is  well  illustrated  by  certain  insects,  the  yotmg  of  which 
are  injected  into  the  backs  of  their  enemies,  and  there 
warmed,  nourished  and  developed,  up  to  the  time  of 
their  complete  birth  and  deliverance,  which  means, 
usually,  the  death  of  the  insect  which  temporarily 
carried  them  about.  So  now,  the  New  Creatiires,  be- 
gotten of  the  Lord,  are  more  or  less  closely  connected 
with  the  institutions  of  Babylon,  and  have  been  more  or 
less  brought  forward  contrary  to  the  will  of  Babylon, 
but  under  divine  supervision  and  arrangement,  until 
now  the  point  of  deliverance  has  been  reached,  and  he 
who  begat  the  New  Creation  calls  to  them,  "Come  out 
of  her,  my  people,  that  ye  be  not  partakers  of  her  sins 
and  that  ye  receive  not  of  her  plagues." — Rev.  18:4. 

There  is  a  continual  temptation  to  the  New  Creation 
by  the  nominal  church  system — not  only  through 
false  doctrines,  but  also  in  formalistic  piety  and  hypoc- 
risy, in  which  they  draw  nigh  to  the  Lord  with  the  lips, 
while  the  heart  is  far  from  him, — while  the  thoughts, 
sentiments,  words  and  deeds  are  wholly  out  of  accord 
with  the  spirit  of  truth  and  the  consecration  which  it 
inculcates.  The  temptations  to  the  New  Creation 
from  the  world  would  be  comparatively  powerless  were 
it  not  for  the  fact  that  the  nominal  church  combines  the 
worldly  spirit,  aims  and  ambitions  with  the  name  of 
Christ  and  an  humble  service  to  him.  The  ease,  honor 
of  men,  emoluments,  freedom  from  sacrifice,  and  sureness 
of  attaining  the  best  things  that  this  world  can  give, 
are  the  baits  and  alltirements,  the  snares  and  traps, 
which  Babylon  holds  out  to  the  New  Creation,  and  that 
continually.  No  others  of  the  Adversary's  snares  are  so 
alluring,  so  deceptive,  so  powerful,  as  this  one. 


Its  Fees  and  Besetments.  #57 


THE  ARMOR  OF  GOD. 
— Bph.  6: 11-13.— 

"  Put  on  the  whole  armor  of  God  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil    .    .    .    in  the  evil  day. 

Here  again  the  Apostle  forewarns  us  that  ottr  day,  in 
the  close  of  the  age,  woiild  be  the  specially  "evil  day" 
in  which  Satan's  powers  wotild  be  pectiliarly  exercised,-— 
"to  deceive  if  it  were  possible  the  very  elect."  He  tells 
us  of  an  armor  that  wUl  be  proof  against  all  of  Satan's 
delusions.  It  is  not  an  armor  for  the  flesh,  but  for  the 
mind; — for  the  New  Creattire.  God  is  its  maker, 
through  htraian  instrumentality.  It  is  his  provision,  his 
Word,  his  message,  his  Truth.  No  other  armor  will 
avail  in  this"evil  day,"  and  for  this  extremity  the  whole 
armor  wUl  be  needed — however  others,  in  previous  times, 
got  along  with  portions  of  it  only. 

The  Girdle  of  the  Loins  represents  consecration  to 
service;  and  the  Apostle  enjoins  that  we  see  to  it  that 
we  are  not  consecrated  to  the  service  of  error,  but  to  the 
.service  of  the  Truth.  Let  each  examine  his  girdle,  see 
that  he  has  a  proper  one,  gird  himself  with  it,  become  a 
servant  of  the  Truth  or,  at  least,  have  the  spirit  of  service. 

The  Breastplate  of  Righteousness  (or  justification)  comes 
next  in  order,  for  the  Lord  can  recognize  none  as  soldiers 
of  the  cross  who  do  not  discern  and  acknowledge  his 
standard  of  justice,  or  who  reject  his  gracious  arrange- 
ment of  justification  (through  faith)  by  the  precious 
blood  of  his  son. 

The  Sandals  of  Peace  must  not  be  forgotten:  the  sol- 
dier of  the  cross  who  starts  in  the  campaign  without  the 
peace  of  God  to  assist  him  over  the  rough  places,  will 
accomplish  less,  and  with  greater  difficvdty,  than  the 
one  who  seeks  to  follow  peace  with  all  men — to  live 
peaceably  with  all  so  far  as  possible,  without  compro- 
mising the  Truth.  Those  who  go  unshod,  go  htmting 
trouble  and  are  sure  to  find  little  else. 

The  Shield  of  Faith  is  indispensable  to  protection  from 
the  fiery  darts  of  the  Adversaiy, — skepticism,  higher 
criticism,  evolution,  and  demonology.  "Without  faith 
it  is  impossible  to  please  God."  "This  is  the  victory 
42  F 


Tlu  New  Creation. 


that  overcometh  the  world,  even  otor  faith." — Heb.  1 1 :  6 ; 
1  John  5:4. 

The  Helmet  of  Salvation  represents  the  intellectual, 
or  philosophical,  appreciation  or  understanding  of  the 
divine  plan.  Apparently,  it  was  less  necessary  in  the 
past  than  now:  but  now,  in  the  "harvest,"  when  the 
Adversary  is  furiously  attacking  the  Truth  and  turning 
everything  scientific  and  educational  into  a  weapon  of 
destruction, — now  the  helmet  is  indispensable.  And  now, 
and  only  now,  is  it  provided  in  such  size  and  shape  that 
the  humblest  soldier  of  the  cross  can  put  it  on.  The 
Lord  held  back  the  Attacker  within  the  bounds  where 
the  shield  of  faith  would  serve  as  protection;  but  now 
the  whole  armor  is  supplied,  and  not  too  soon  for  the 
needs  of  his  faithful.* 

The  Sword  of  the  Spirit — the  Word  of  God — 4s  the 
only  offensive  armor  of  the  Lord's  little  band.  The 
Captain  prevailed  in  his  "good  fight"  against  the  Ad- 
versary, saying,  "It  is  written;"  and  this  is  the  battle-cry 
of  his  followers.  Others  than  the  true  soldiers  have 
fought  for  the  Lord  with  carnal  weapons,  and  with  human 
philosophies  and  worldly  wisdom  and  organization,  and 
decrees  of  councils  and  synods  and  pre^ytedes,  but  we 
must  depend  in  the  struggle  of  this  "evil  day"  upon  the 
Word  of  God — "It  is  written!"  We  must  use  no  darts 
like  Satan's — anger,  malice,  hatred,  strife.  And  "the 
Sword  of  the  Spirit"  can  only  be  possessed  by  careful 
study  and  leading  of  the  Spirit  after  consecration, — after 
enlistment  in  this  army, 

♦The  Watch  Tower  publications  are,  we  believe,  being 
used  of  the  Lord  to  the  thorough  equipmenti  of  his  faithful — 
intellectually,  as  well  as  otherwise. 


STUDY  XVI. 


THE  PRESENT  INHERITANCE  OF  THE  NEW 
CREATION. 


A  First-fruits  of  thb  Spirit. — True  versus  P&i.sb  Hopes. — Our 
Hop«.— Thb  Thief  in  Parax>isb. — St.  Paul's  Earnest  Desire. 
— "Our  Earthly  House"  and  "Our  House  frosi  Heaven." 
—The  Transfiguration  Scene.— "The  First  that  Should  Rise 
FROM  THE  Dead."— Present  Joys  of  the  New  Creation. — "  Ask, 
AND  Ye  Shall  Receive,  that  Your  Joy  may  be  Full."— Faith, 
A  Fruit  of  the  Spirit  and  a  Part  of  the  Inheritamcb  of  thb 
New  Crbation. 


OT  ALL  of  the  blessings  of  the  New  Creation  belong 


to  the  future — beyond  the  veil.    A  first-fruits  of 


the  Spirit,  a  foretaste  of  coming  blessing,  is  granted 
New  Creatures  in  the  present  life.  Amongst  these  first- 
fruits  may  be  enumerated  the  various  fruits  and  graces  of 
the  holy  Spirit — faith,  hope,  joy,  peace,  love,  etc.  Some 
may  claim  that  these  are  intangible  and  trnxeal;  but  we 
answer  that  they  are  as  real  as  the  New  Creatures  are 
real;  and  just  in  the  same  proportion  as  the  New 
Creattire  grows,  these  elements  of  his  experiences, 
blessing  and  development,  increase.  Indeed  it  will  be 
conceded  that  these  same  qualities,  as  they  pertain  to 
earthly  things,  are  the  chiefest  blessings  of  the  natviral 
man,  the  qualities  which  give  him  his  largest  degree  of 
blessing  and  privilege.  The  New  Creatures  in  Christ, 
having  exchanged  earthly  hopes  and  privileges  and  loves 
for  the  heavenly,  find  the  latter  much  more  precious 
than  those  surrendered.  Earthly  loves  are  often  fickle, 
generally  selfish.  Earthly  hopes  are  usually  ephemeral 
and  illusive.  Earthly  joys  are,  at  very  best,  of  brief 
duration  and  shallow.  Earthly  ambitions  are  rarely 
gratified,  and  even  then  have  a  bitter  with  their  sweet. 
Nevertheless,  we  see  the  whole  world  striving  to  attain 
these  ambitions,  joys,  hopes,  loves,  and  we  are  all  wit- 


(659) 


66o 


The  New  Creation. 


nesses  that  their  chiefest  pleastire  is  in  the  pursuit — that 
with  attainment  of  any  of  them  comes  a  meastire  of 
disappointment. 

Not  so  with  the  New  Creation.  Their  hopes,  their 
joys,  their  loves,  their  ambitions,  grow  continually,  fed 
by  the  exceeding  great  and  precious  promises  of  the 
divine  Word.  And  they  bring  no  disappointment,  but 
satisfaction  and  the  peace  of  God  which  passeth  all 
imderstanding  come  more  and  more  into  their  hearts, 
as  the  eyes  of  their  faith  open  wider  and  wider  to  com- 
prehend the  lengths  and  breadths,  the  heights  and 
depths  of  divine  wisdom  and  love,  to  whose  richest 
blessing  they  are  heirs  and  joint-heirs  through  Jesus 
Christ  the  Lord. 

This  land  of  promise  which  the  New  Creatures  enter 
figuratively  at  the  moment  of  entire  consecration,  when 
they  receive  the  spirit  of  adoption,  is  a  land  flowing 
with  milk  and  honey;  and  though  it  has  its  trials,  its 
conquests,  its  fightings  within  and  without,  yet  not  only 
do  its  victories  mean  joy  and  peace,  but,  vmder  divine 
instruction  and  guidance,  even  its  defeats  are  turned 
into  sources  of  hope  and  faith  and  joy,  by  him  who  is 
able  and  willing  to  make  all  things  work  together  for 
their  good. 

TRUE  VERSUS  FALSE  HOPES. 

The  Apostle  calls  owr  attention  to  the  fact  that  Satan 
seeks  to  do  injury  to  the  New  Creation  by  presenting 
himself  to  them  as  an  angel,  or  messenger  of  light. 
When  any  confess  that  they  have  been  begotten  of 
the  light,  the  Truth,  the  holy  Spirit,  the  Adversary 
realizes  that  they  are  on  the  way  to  full  escape  from  the 
darkness  and  superstition  and  deception  with  which 
he  has  enveloped  humanity.  He  then  transforms  him- 
self, and  instead  of  attempting  further  to  lead  directly 
into  superstitions  and  darkness,  he  affects  to  be  a  leader 
into  more  light;  and  although  specially  alert  in  this 
direction  at  the  present  time  when  clearer  light  prevails, 
wc  are  not  to  forget  that  he  has  been  energetic  in  the 
same  course  ever  siucf  the  Apostle  wrote  these  words. 


Its  Present  Inheritance. 


We  find  evidences  of  this  in  the  various  creeds  oi 
Christendom,  which  mark  endeavors  to  get  out  of  dark- 
ness, but  are  replete  with  false  theories,  false  hopes  of  a 
seductive  character.  These,  while  claiming  to  be  helps 
to  the  Christian,  claiming  to  honor  God,  claiming  to 
expound  his  Word,  are  really  snares  and  entanglements 
to  hinder  from  a  proper  conception  of  the  Truth.  God's 
wonderftd  provision  of  love  and  mercy,  so  reasonable 
in  every  particular,  has  been  opposed  by  the  Adversary, 
not  only  directly  but  indirectly,  by  setting  before  the 
Lord's  people  something  which,  to  their  imperfect 
judgments,  might  at  first  appear  to  be  grander  hopes 
and  prospects  than  those  set  forth  by  the  Truth.  The 
tendency  of  error,  nevertheless,  is  further  and  further 
away  from  the  Truth,  from  the  divine  plan,  from  the 
simplicity  of  the  Gospel,  into  confusion  of  thought, 
superstition  and  priestcraft. 

Amongst  these  delusive  hopes  is  the  hope  that  when 
men  die  they  are  not  dead — that  when  dead  they  are 
more  alive  than  they  ever  were.  This  hope  is  intro- 
duced by  the  Adversary  to  antagonize  the  Scriptural 
hope  of  a  resurrection  of  the  dead.  One  or  the  other 
of  these  hopes  must  be  false.  The  Adversary  has 
succeeded  remarkably  in  foisting  upon  "Christendom" 
this  false  hope,  which  God's  Word  does  not  support,  and 
which  is  in  direct  conflict  with  the  teachings  of  the  Word 
respecting  the  resurrection  of  the  dead;  for  if  none  are 
dead  there  could  be  no  "resurrection  of  the  dead." 

Another  of  these  false  hopes  is  respecting  the  time  of 
the  rewarding  of  the  Lord's  faithful.  The  Adversary 
has  been  equally  successful  in  deluding  the  nominal 
church  into  the  belief  that  instead  of  waiting  for  a 
resurrection  of  the  dead,  instead  of  hoping,  for  a  share 
in  the  First  Resurrection,  as  the  time  for  receiving 
reward,  they  should  hope  that  the  dead  (are  not  dead, 
but)  enter  their  reward  through  the  door  of  death,  in- 
stead of  by  the  door  of  resurrection,  as  set  forth  through- 
out the  Scriptvires.  These  false  hopes,  like  all  other 
false  things,  are  injurious,  however  pleasing  they  may 
momentarily  appear.    The  Word  of  God  must  be  our 


663 


Thg  New  Creation. 


guide,  and  it  instructs  us  that  our  hopes  respecting  future 
blessing,  joy,  etc.,  all  rest  in  the  restirrection  of  the  dead. 

The  false  expectations  of  the  past,  that  the  moment 
of  death  would  be  the  moment  of  heaverily  glory 
(contrary  not  only  to  aU  the  facts  and  circumstances 
demonstrable  to  the  human  mind,  but  opposed  to  a 
great  mass  of  Scriptural  testimony  respecting  the 
resvirrection — which  awaits  the  second  coming  of  our 
Lord  for  its  fulfilment) ,  have  been  very  injurious  to  the 
Lord's  people,  in  that  they  have  been  led  away  from 
his  Word  and  from  the  true  hopes  which  it  inciilcates, 
and  which  are  in  full  accord  with  the  soimdest  of  reason 
and  all  the  facts  as  we  see  them  about  us. 

It  may  be  suggested  that  this  hope  of  an  instan» 
taneous  change  to  the  heavenly  condition  at  the  moment 
of  death,  is  for  the  last  members  of  the  New  Creation 
the  very  hope  advocated  in  this  work.  This  is  true,  but 
there  is  a  reason  for  our  supporting  such  a  hope  in  the 
present  time  which  could  not  be  adduced  prior  to  1878, 
the  date  from  which  we  claim  this  enlargement  of  the 
hope  of  the  Lord's  people  dates.  This  expansion  of  the 
hopes  of  the  New  Creation  in  this  harvest-time  is  in 
full  accord  with  the  Scripttu-es.  Our  thought  is  not 
that  all  men,  nor  even  the  members  of  the  New  Creation 
all  down  through  the  age,  were  changed  in  the  moment 
of  their  dying;  but  holding  with  the  Scriptures  that 
they  fell  asleep  in  Jesus,  we  hold  also  with  the  same 
authority  that  their  hope  is  in  the  awakening  which 
God  has  promised  should  come  to  them  in  the  new  day, 
the  Millennial  day.  Our  hope,  built  upon  the  testimony 
of  the  divine  Word,  is  that  we  are  already  in  the  dawTiing 
of  this  new  day ;  that  Immanuel  is  already  present, 
establishing  his  Kingdom;  that  the  first  part  is  the 
reckoning  with  his  servants,  as  he  particularly  pointed 
out  in  his  parables  illustrative  of  the  work  to  be  ac- 
complished at  his  return  to  take  the  Kingdom  of  earth. 
The  parables  declare  that  he  shall  call  his  own  servants, 
unto  whom  he  has  committed  the  pounds  and  talents, 
and  that  he  will  reckon  with  these  before  beginning  hia 
reckoning  with  the  world. — Luke  19: 15,    Mat.  25:  14. 


lis  Present  Inheritance.  663 


This  work  begins  first  with  the  house  of  God,  the 
Chixrch,  the  New  Creation;  and,  as  already  pointed 
out,*  1878,  A.  D.,  marked  the  date  at  which  the  "dead 
in  Christ"  should  rise  "first."  It  is  in  f\dl  harmony 
with  the  Scriptures,  therefore,  that  we  believe  that  the 
Apostles  and  faithftil  saints  of  the  entire  age,  down  to 
our  own  day,  are  already  glorified,  already  possessed  of 
the  glorious  spiritual  bodies  promised  them,  but,  be- 
cause "changed"  and  made  like  the  Master  himself, 
and  hence,  as  spirit  beings,  obscured  from  human  sight, 
beyond  the  veil.  It  is  in  fuU  accord  with  this  Scriptur- 
ally  buUt  hope  that  we  teach  that  each  member  of  the 
New  Creation  still  in  the  flesh  will  not  need  now  to 
"sleep,"  and  to  wait  for  the  time  and  establishment  of 
the  Kingdom,  because  the  King  and  Kingdom  already 
are  here,  the  life-giving  work  of  the  new  dispensation 
has  already  commenced,  the  major  portion  of  the  elect 
New  Creation  have  been  already  glorified,  and  the  living 
members  merely  receiving  the  completion  of  their 
polishing  and  fitting  and  testing  preparatory  to  ex- 
periencing their  share  in  the  First  Resurrection — ^to  be 
"caught  away"  or  "changed"  in  a  moment,  in  the 
twinkling  of  an  eye — to  be,  in  the  moment  of  death  of 
the  flesh,  invested  with  the  new  house,  the  spiritual 
body. — 2  Cor.  5:  i  Thess.  4:  17. 

In  considering  this  subject,  however,  we  must  have 
before  ova  minds  not  only  these  special  hopes  of  this 
"harvest"  time,  but  also  comprehensively  what  have 
been  the  hopes  of  aU  the  brethren,  all  the  members  of  the 
New  Creation — ^the  hopes  set  before  us  in  the  Gospel. 
Let  the  inspired  Word  declare  these  hopes,  and  then  let 
not  the  fact  that  they  are  very  different  from  those 
generally  entertained  by  the  so-called  Christian  world 
cause  us  concern.  True,  the  "Christian  world,"  in  its 
creeds,  sets  forth  a  belief  in  the  second  coming  of  Christ, 
and  in  the  resturection  of  the  dead,  but  these  are  merely 
verbal  expressions  by  which  it  seeks  to  maintain  some 
relationship  to  the  Scripttires.    These  are  not  the 


*Vol.  II.,  Cha?  vii. 


664 


The  New  Creation. 


hopes  of  the  Christian  world — the  nominal  church; 
rather,  they  are  its  dread.  They  dread  the  second 
coming  of  Christ  rather  than  hope  for  it;  and  they 
dread  the  resurrection  of  the  dead  rather  than  hope 
for  it;  because  they  have  been  misled  by  the  great 
Adversary  into  a  misapprehension  of  the  divine  character 
and  plan,  and  generally  believe  that  the  second  coming 
of  Christ  means  the  end  of  hope,  the  end  of  probation, 
the  end  of  mercy;  instead  of  xmderstanding  it,  as  the 
Scriptures  point  out,  to  be  really  the  beginning  of  great 
blessing  of  all  the  families  of  the  earth,  which  God  long 
ago  promised  and  has  for  foiir  thousand  years  been 
preparing. 

Resurrection,  too,  is  regarded  with  dread,  because 
false  teaching  has  led  to  the  supposition  that  the  spirit, 
or  breath  of  life,  has  a  consciousness  without  a  body,  and 
that  the  body  is  a  sort  of  prison-house  from  which 
spirits  are  glad  to  be  liberated, — a  return  to  which 
would  be  in  the  nature  of  a  pvmishment.  Thus  have  the 
traditions  of  men  made  void  the  Word  of  God,  under 
the  influence  of  the  great  Adversary,  the  god  of  this 
world,  who  now  blinds  so  many.  But  let  us  look  at  the 
Scriptural  testimony  on  this  subject,  and  see  how 
clearly  and  explicitly  it  points  in  every  instance  to  the 
second  advent  of  Christ,  and  to  the  resurrection  as, 
first,  the  hope  of  the  Chvirch,  the  New  Creation,  and 
second,  the  hope  of  the  world. 

"Gird  up  tJte  loins  of  your  miitd,  he  sober,  and  set  your  hope 
perfectly  on  the  grace  that  is  to  be  brought  unto  you  at  tht 
revelation  of  Jesus  Christ." — 1  Pet.  1 : 13.--R.  V. 

"Ourselves  also,  which  have  tJie  first-fruits  of  the  Spirit,  even 
we  ourselves  groan  within  ourselves,  waiting  for  our  adoption, 
to  wit,  the  redemption  [deliverance]  of  our  body  [the  Church,  the 
body  of  Christ].  For  we  are  saved  oy  Iwpe  [not  actually  saved 
wet,  but  merely  in  an  anticipatory  sense]." — Rom.  8:  23,  24. 
— R.  V. 

"Blessed  be  the  God  and  Father  of  our  Lord  and  Savior,  Jesus 
Christ,  who  according  to  his  great  mercy  begat  us  again  unto  a 
hope  of  life  by  the  resurrection  of  Jesus  Christ  from  the  dead, 
unto  an  inheritance  incorruptible,  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you,  who  by  tlie  power  of  God  are 
guarded  through  faith  unto  a  salvation  ready  to  be  revealed  int 
the  last  time.    Wherein  [in  which  hope]  ye  greatly  rejoice, 


Its  Present  Inheritance.  665 

though  HOW  for  a  htile  whtle.  tf  need  be,  ye  have  been  put  to 

frief  tn  manifold  temptations,  that  the  proving  of  your  faith, 
eing  much  more  precious  than  gold  which  perisheth,  though  it  be 
proven  by  fire,  might  be  found  unto  praise  and  glory  and  honor 
at  the  revelation  of  Jesus  Christ." — 1  Pet.  1 :  3-7 

"There  is  laid  up  for  me  a  crown  of  righteousness,  which  the 
Lord,  the  righteous  Judge,  shall  give  tne  at  that  day  and  not 
to  me  only,  out  unto  all  them  also  that  love  hts  appearing."— 
2  Tim.  4:S. 

"/  am  not  ashamed,  for  I  know  him  wliom  I  have  believed,  and 
am  persuaded  that  lie  is  able  to  guard  that  which  I  Jtave  com- 
mitted unto  him  against  that  day." — 2  Tim.  1 : 12. — R.  V. 

"We  should  live  soberly,  righteously  and  godly  in  this  present 
world,  looking  for  that  blessed  Iwpe,  and  the  glorious  appearing 
of  the  great  God  and  our  Savior  Jesus  Christ,  who  gave  him- 
self for  tts."— Titus  2:  12-14. 

"This  I  IjPattZ]  confess  unto  thee  [Felix],  that  after  the  way 
which  they  call  heresy,  so  worship  I  the  God  of  our  fathers,  be- 
lieving  all  things  which  are  written  in  the  Law  and  the  prophets, 
having  hope  toward  God,  which  things  also  tltey  themselves  look 
for,  t fiat  there  shall  be  a  resurrection  of  the  dead." — ^Acts  24: 14,15. 

"  Ye  are  dead,  and  your  life  is  hid  with  Christ  in  God.  When 
Christ,  wlio  is  our  life,  shall  appear,  then  shall  ye  also  appear 
with  him  in  glory."— -Col.  3:3,  4. 

"For  the  nope  of  the  resurrection  of  the  dead  1  am  called  in 
question  this  day." — ^Acts  23:  6. 

"Jesus  said  unto  her,  I  am  the  resurrection  and  the  life.  He 
that  believeth  on  me,  though  he  die,  yet  shall  he  live;  and  who- 
soever  [then]  liveth  and  believeth  on  me  shall  never  die." — John 
11:25,  26.--R.  V. 

"The  hour  cometh  in  which  all  that  are  in  the  tombs  shall  hear 
his  voice,  and  shall  come  forth:  they  that  have  done  good  unto 
the  resurrection  of  life  [the  First  Resurrection];  and  they  that 
have  done  ill  [whose  course  in  the  present  life  will  not  pass  the 
divine  approval  as  worthy  of  eternal  life]  unto  the  resurrection 
of  judgment  [the  gradual  resurrection  under  disciplines  and 
rewards  during  the  Millennial  age]."* — ^John  5: 28,  29. — R.  V. 

"In  my  Father's  house  are  many  mansions;  if  it  were  not  so, 
I  would  have  told  you;  I  go  to  prepare  a  place  for  you.  And  if 
I  go  and  prepare  a  place  for  you,  I  will  come  again  and  receive 
you  unto  myself,  that  where  I  am  there  ye  may  be  also." — ^John 
14:  2.  3. 

"The  Son  of  Man  shall  come  in  the  glory  of  his  Father,  with 
his  angels;  and  then  he  shall  reward  every  man  according  to  his 
works." — Matt.  16:27. 

"Behold,  I  come  quickly,  and  my  reward  is  with  me.'  — 
Rev.  22:  12. 

"Behold  thy  salvation  cometh;  behold  his  reward  is  with 

him." — Isa.  62:  11.  

*See  Chap.  xvii. 


666 


The  New  Creation. 


"Be  patient,  therefore,  brethren,  unto  the  presence  [parousia\ 
of  the  Lord;  .  .  .  stablish  your  hearts,  for  the  coming  of 
the  Lord  draweth  nigh." — James  5:  7,  8. 

"Say  unto  them  that  are  of  a  fearful  heart.  Be  strong,  fear  not; 
behold  your  God  will  come  with  vengeance,  with  the  recompense 
of  God;  he  will  ccmie  and  save  you.  Then  the  eyes  of  tlie  blind 
shall  be  opened  and  the  ears  of  the  deaf  shall  be  unstopped, 
.  .  .  for  in  tlte  wilderness  waters  shall  break  out,  and  streams 
in  the  desert." — Isa.  35:  4-6. 

"At  that  time  thy  people  shall  be  delivered,  every  one  that 
shall  be  found  written  in  the  book  [of  life],  and  many  of  them 
that  sleep  in  the  dust  of  tlte  earth  sliall  awake,  same  to  lasting 
life  [the  First  Resurrection]  and  some  to  shame  atid  lasting  con- 
tempt [dishonor, — from  which,  however,  tJiey  may  be  recovered 
by  the  restitution  processes  then  put  into  operation];  and  they 
that  be  wise  [the  little  flock,  the  wtse  virgins]  shall  shine  as  the 
brightness  of  the  firmament  [as  the  sun — Matt.  13:  43],  atidthey 
that  turn  many  to  righteousness  as  the  stars  [luminaries]  forever 
and  ever.  .  .  .  But  go  thou  thy  way  till  the  end  be  [till  tlte 
"harvest"  or  end  of  the  age  be  come]:  for  tliou  shalt  rest,  and 
standin  thy  lot  at  the  end  of  the  days." — Dan.  12: 1-3, 13.  Vol. 
III.,  p,  83. 

"A  book  of  remembrance  was  written  before  him  [Jelwvah] 
for  them  that  feared  the  Lord;  and  that  thought  upon  his 
name;  and  they  shall  be  mine,  saith  the  Lord  of  liosts,  in  that 
day  when  I  make  up  my  jewels." — Mai.  3:  16, 17. 

Distorted  theories  and  fanciful  imaginations  come 
chiefly  from  human  philosophers,  who  had  not  the  guid- 
ance of  the  lamp  of  the  divine  Word,  and  who  have  so 
perverted  the  judgments  of  many  of  the  Lord's  dear 
saints  that  the  foregoing  and  many  other  explicit  dec- 
larations respecting  the  true  hopes  of  the  Lord's  peo- 
ple are  negatived  and  robbed  of  their  force  and  beauty 
and  power  by  other  more  or  less  figurative  Scriptures, 
which  are  so  wrested  out  of  their  true  position  and 
meaning  as  to  make  them  antagonistic  to  these  plain 
statements.  We  must  examine  these  in  order  to  have 
the  way  of  faith  and  hope  and  obedience  made  clear 
and  plain  to  the  eyes  of  oiu"  understanding.  We  will 
then  proceed  to  note  various  other  blessings  additional 
to  our  hopes,  which  belong  to  us  in  the  present  life,  as  a 
part  of  the  first-fruits  of  our  inheritance. 

THE  THIEF  IN  PARADISE. 

"He  said  to  Jesus,  Remember  me  when  thou  earnest  into  il^ 
Kingdom.    And  he  [Jesus]  said  to  him  [tlie  penit/^nt  thief]. 


Its  Present  Inheritance. 


667 


Indeed  1  say  to  thee  this  day,  thou  shall  be  with  me  in  Paradise." 
—Luke  23:  42,  43. 

Those  who  consider  salvation  to  be  an  escape  from 
everlasting  tcirttare  to  a  paradise  of  pleasure,  and  de« 
pendent  only  on  accidental  circximstances  of  favor, 
think  they  see  exemplified  in  this  narrative  the  doctrine 
of  election — that  our  Lord  Jesus,  pleased  by  the  con- 
soling words  of  the  one  thief,  elected  him  to  heaven,  and 
equally  elected  that  the  other  should  suffer  to  all  eter- 
nity, unpitied  and  tmrelieved.  Truly,  if  God  has  made 
salvation  such  a  lottery,  such  a  chance  thing,  those 
who  believe  it  to  be  such  should  have  little  to  say  against 
Church  lotteries,  and  less  against  worldly  ones. 

But  this  is  not  the  case.  This  Scripture  has  been 
much  misunderstood.  To  get  its  true  import,  let  us 
take  in  the  surroundings  and  connections. 

The  Lord  had  just  been  condemned,  and  was  now 
being  executed  on  the  charge  of  treason  against  Caesar's 
government,  in  saying  that  he  was  a  king;  though  he 
had  told  them  that  his  Kingdom  was  "not  of  this  world." 
^  There,  upon  the  cross  above  his  head,  written  in  three 
languages,  was  the  crime  charged  against  him:  "This 
IS  THE  King  of  the  Jews."  Those  about  knew  of 
his  claims  and  derided  him,  except  one  of  the  thieves 
crucified  alongside.  Doubtless  he  had  heard  of  Jesus 
and  his  wonderful  character  and  works,  and  said  in  his 
heart:  This  is  truly  a  strange  and  wonderful  man. 
Who  can  know  that  there  is  no  f oimdation  to  his  claims  ? 
He  certainly  lives  close  to  God.  I  will  speak  to  him  in 
sympathy:  it  can  do  no  harm.  Then  he  rebuked  his 
companion,  mentioning  the  Lord's  innocence;  and  then 
the  conversation  above  noted  took  place. 

We  cannot  suppose  that  this  thief  had  correct  or 
definite  ideas  of  Jesus — nothing  more  than  a  mere  feel- 
ing that,  as  he  was  about  to  die,  any  straw  of  hope  was 
better  than  nothing.  To  give  him  credit  for  more 
would  be  to  place  him  in  faith  ahead  of  all  the  Lord's 
apostles  and  followers,  who  at  this  time  had  fled  dis- 
mayed, and  who,  three  days  after,  said:    "We  [hadi] 


668 


The  New  Creation. 


trusted  that  it  had  been  he  which  should  have  redeemed 
Israel." — Ltike  24:  21. 

We  can  have  no  doubt  as  to  the  import  of  his  petition. 
He  meant  that  whenever  Jesus  reached  his  Kingdom 
power,  he  desired  to  be  favored,  cared  for.  Now  note 
our  Lord's  answer.  He  does  not  say  that  he  has  no 
kingdom;  but,  on  the  contrary,  he  indicates  by  his  re- 
sponse that  the  thief's  request  was  a  proper  one.  The 
word  translated  "verily"  or  "indeed"  is  the  Greek  word 
"amen,"  and  signifies  "So  be  it,"  or  "Yotir  request  is 
granted."  "I  say  to  thee  this  day  [this  dark  day,  when 
it  seems  as  though  I  am  an  impostor,  and  I  am  dying  as 
a  felon],  thou  shalt  be  with  me  in  Paradise."  The  sub- 
stance of  this  promise  is  that,  when  the  Lord  has  estab- 
lished his  Kingdom  it  will  be  a  Paradise,  and  the  thief 
will  be  remembered  and  be  in  it.  Notice  that  we  hav3 
changed  the  comma  from  before  to  after  the  word  "to- 
day." 

This  makes  otir  Lord's  words  perfectly  clear  and 
reasonable.  He  might  have  told  the  thief  more  if  he 
had  chosen.  He  might  have  told  him  that  the  reason 
he  would  be  privileged  to  be  in  Paradise  was  because 
his  ransom  was  then  and  there  being  paid.  He  might 
have  told  him  further  that  he  was  dying  for  and  ran- 
soming the  other  thief  also,  as  well  as  the  whole  gaping 
and  deriding  multitude  before  him,  the  millions  then 
entombed,  and  the  millions  yet  unborn.  We  know  this, 
because  we  know  that  "Jesus  Christ,  by  the  grace  of 
God,  tasted  death  for  every  man,"  "gave  himself  a 
ransom  for  all,"  that  all  in  due  time  might  have  oppor- 
tunity to  return  to  the  Edenic  condition,  forfeited  by 
the  first  man's  sin,  and  redeemed  for  men  by  Christ's 
righteous  sacrifice. — Heb.  2:9)1  Tim.  2:  5,  6;  Acts  3:  19. 

As  already  shown,  the  garden  of  Eden  was  but  an 
illustration  of  what  the  earth  will  be  when  fully  released 
from  the  curse — perfected  and  beautified.  The  word 
"paradise"  is  of  Arabic  origin,  and  signifies  a  garden. 
The  Septuagint  renders  Gen.  2:  8  thus:  "God  planted 
a  paradise  in  Eden."  When  Christ  shall  have  established 
his  Kingdom,  and  bo\ind  evil,  etc.,  this  earth  will  grad- 


lis  Present  Inheritance. 


669 


ually  become  a  paradise,  and  the  two  thieves  and  all 
others  that  are  in  their  graves  shall  come  into  it,  and 
then  by  becoming  obedient  to  its  laws  they  may  live 
in  it  and  enjoy  it  forever.  We  doubt  not,  however,  that 
the  kind  words  spoken  in  that  dark  hour  to  the  suffering 
Savior  will  no  more  lose  a  special  and  suitable  reward 
than  the  gift  of  a  cup  of  water,  or  other  small  kindnesses, 
done  to  those  whom  this  King  is  "not  ashamed  to  call 
his  brethren." — Matt.  10:  42. 

In  the  Scriptures  Paradise  is  used  to  describe  man's 
primeval  state  of  bliss,  in  harmony  with  his  Creator,  be- 
fore the  curse  and  blight  of  sin  entered  into  the  world. 
This  Paradise  lost  to  mankind  is  promised  to  be  re- 
stored; and  in  a  more  or  less  vague  manner  the  whole 
creation  has  been  and  is  waiting  and  hoping  for  the 
Golden  Age  thus  to  be  inaugurated.  The  Scriptures 
present  to  us  the  thought  that  the  Paradise  state  has 
been  redeemed  for  man  by  otu"  Lord  Jesus'  death,  and 
that  as  a  consequence  a  part  of  his  glorious  restitution 
work  will  be  to  restore  Paradise — "that  which  was  lost" 
— the  ptirchased  possession. — Matt.  18:  11;  Eph,  i:  14; 
Rev.  2:  7. 

But  have  we  a  right  to  alter  the  position  of  the  comma? 
Certainly:  the  punctuation  of  the  Bible  is  not  inspired. 
The  writers  of  the  Bible  used  no  punctuation.  It  was 
invented  about  four  htmdred  years  ago.  It  is  merely  a 
modem  convenience,  and  should  be  so  used  as  to  bring 
out  sense,  in  harmony  with  all  other  Scriptures. 

Instances  of  a  similar  use  of  the  word  "to-day"  in 
modem  literature  are  quite  frequent;  and  in  the 
Scriptures  we  call  attention  to  the  following: 

"  Therefore  I  command  thee  this  thing  to-day." — Deut.  15:jl5. 

"/  have  set  before  thee  this  day  life  and  good,  and  death  and 
evil." — Deut.  30:15. 

"/  command  thee  this  day  to  love  the  Lord  thy  God." — Deut. 
30:16. 

"/  would  to  God  that  not  only  thou  hut  also  all  that  hear  m4 
this  day  were  both  almost  and  altogether  such  as  I  am,  save 
these  bonds." — ^Acts  26:29. 

Not  only  does  the  sense  of  this  passage  require  the  punc- 
tuation suggested,  but  its  harmony  with  all  the  remain- 


670 


The  New  Creation. 


*  ing  Scriptures  similarly  demands  it,  and  there  can  ba  no 
reasonable  or  valid  objection  to  it  offered.  To  suppose 
that  ovir  Lord  went  to  Paradise  immediately,  wotild  be  to 
suppose  an,  impossibility,  for  Paradise  has  not  yet  been 
re-established.  Furthermore,  it  is  distinctly  stated  that 
oxa  Lord's  body  was  buried  in  Joseph's  tomb,  and  that 
his  sotd,  or  being,  went  to  shecl,  hades,  oblivion,  and 
thac  he  was  dead,  and  not  alive  in  Paradise  or  elsewhere, 
in  the  interim.  The  Scriptiires  distinctly  assure  us,  not 
that  our  Lord  came  down  from  heaven,  or  from  Paradise, 
at  his  resurrection;  but  that  he  "rose  from  the  dead,  on 
the  third  day,  according  to  the  Scripttu-es."  (iCor.  15:4.) 
Our  Lord's  own  words,  after  his  resurrection,  were, 
"Thus  it  is  written,  and  thus  it  behooved  Christ  to 
suffer,  and  to  rise  from  the  dead  the  third  day."  (Luke 
24:  46.)  Again  he  said  to  Mary,  "I  am  not  yet  ascended 
to  my  Father:  but  go  to  my  brethren,  and  say  unto 
them,  I  ascend  unto  my  Father  and  your  Father;  tmto 
my  God  and  your  God." — John.  20:  17 

ST.  Paul's  earnest  desire. 

"For  me  to  live  is  [to  live]  for  Christ,  and  to  die,  gain.  But 
if  to  live  in  the  flesh,  this  is  to  tne  a  fruit  of  labor;  and  what  I 
should  choose  I  do  not  exactly  know.  I  am  indeed  hard  pressed 
by  the  two  things  [I  have  an  earnest  desire  for  the  returning  and 
being  with  Christ,  :ince  it  is  very  much  to  be  preferred];  but 
to  remain  in  the  flesh  is  more  requisite  on  your  account." — 
Phil.  1:  21-24,  Dtaglott  translation. 

It  will  be  observed  that  the  chief  difference  between  the 
above  and  the  common  English  version  of  this  passage 
is  the  substitution  of  the  word  "return"  for  the  word 
"depart."  In  justification  of  the  use  of  the  word  "re- 
turn" the  translator  in  a  footnote  says: — 

"To  analusai,  the  loosing  again  or  the  returning,  being 
what  Paul  earnestly  desired,  could  not  be  death  or  dissolu- 
tion, as  implied  by  the  word  depart  in  the  common  ver- 
sion; because  it  seemed  a  matter  of  indifference  to  him 
which  of  the  two — life  or  death — ^he  should  choose;  but 
he  longed  for  the  analusai,  which  was  a  third  thing,  and 
very  much  to  be  preferred  to  either  of  the  other  two 
things  alluded  to.  The  word  analusai  occurs  in  Luke 
12:  36,  and  is  there  rendered  return; — 'Be  you  like  mea 


Its  Present  Inheritance. 


waiting  for  their  master,  when  he  will  return,'  etc. 
Jesus  had  taught  his  disciples  that  he  wotild  come  again, 
or  return  (John  14:  3,  18) ;  thus,  also,  the  angels  said  to 
them  at  his  ascension.  (Acts  i:ii.)  Paul  believed  this 
doctrine  and  taught  it  to  others,  nnd  was  looking  for  and 
waiting  for  the  Savior's  (analusai)  return  from  heaven 
(Phil.  3:  20;  1  Thess.  i:  10;  4:  16,  17)  when  he  woiild 
'ever  be  with  the  Lord.' " 

An  examination  of  the  Greek  word  analusai  shows 
that  it  is  used  in  Greek  literattu-e  by  Plato  in  both  ways — 
as  signifying  sometimes  depart,  and  sometimes  return; 
but  the  word  occtirs  only  twice  in  the  New  Testament, 
here  and  in  Luke  12:  36.  In  the  latter  instance,  as 
stated  above,  it  is  rendered  "return,"  and  manifestly 
coxild  not  be  otherwise  rendered  and  preserve  the  sense. 
In  the  case  we  are  discussing  (Phil,  i:  23),  we  hold  that 
it  should  be  rendered  return,  for  the  very  simple  reason 
that,  even  when  used  to  signify  depart,  it  must  carry 
with  it  the  thought  of  depart  again — to  depart  to  a  place 
where  one  had  previously  been.  The  Greek  prefix  ana 
in  ana-lusai  signifies  again  as  our  prefix  re  in  r^-tum 
signifies  again.  Hence,  if  rendered  depart,  we  would  be 
obliged  to  add  the  thought  r^-depart  or  depart  again. 
And  this  would  spoil  the  matter  as  related  to  St.  Paul ; 
for  he  had  never  been  with  Christ  in  glory,  and,  hence, 
cotdd  not  "depart  again"  to  be  there  with  Christ.  But 
when  we  translate  analusai  "r^-tuming,"  and  apply  it  to 
ovir  Lord,  every  difl^iculty  seems  to  be  removed. 

Let  us  note  the  circumstances  which  gave  rise  to  the 
expression.  The  Apostle  had  been  for  some  time  a 
prisoner  at  Rome,  and  while  at  times  well  treated  by 
some  of  the  Emperors,  he  was  constantly  liable  to  be  put 
to  death  on  some  caprice.  He  wrote  this  Epistle  in 
acknowledgment  of  a  substantial  gift  from  the  Church 
at  Philippi,  and  took  the  opportunity  to  tell  them  fully 
of  his  own  condition,  the  progress  of  the  Lord's  work, 
etc.,  and  to  encourage  them  to  steadfastness  to  the  end. 

Since  they  would  like  to  know  his  prospects  for  re- 
lease, he  teUs  them  that  enemies  (seeing  his  liberty  for 
two  years — Acts  28:  30;  were  explaining  Christianity. 


673 


The  New  Creation. 


hoping  thereby  to  add  affliction  and  perhaps  death  to  his 
bonds.  (Phil,  i:  16-19.)  But  he  reaUzed  the  prayers 
of  the  Chtirch  on  his  behalf  and  expected  that  his  trial 
before  Nero  would  resvilt  in  his  deliverance, — either  by 
acquittal  or  by  death.  Then  he  telb  them  that,  as  to 
his  own  preferences,  it  would  be  difficult  for  him  to 
choose  between  life  (with  its  sufferings)  and  death  (with 
its  rest  from  toil) ;  but  while  he  had  no  choice  as  between 
these  two  things  possible,  he  had  a  longing,  an  intense 
desire,  for  a  thing  he  well  knew  was  impossible,  a  thing 
which  he  knew,  and  had  taught  the  Church,  was  a  long 
way  off  (2Thess.  2:  1-8) — the  returning  of  Christ  and 
being  with  him.  Then,  leaving  the  impossible  and  re- 
turning to  the  possibilities,  he  assures  them  that  he  has  a 
conviction  that  God  has  a  work  for  him  yet  to  do  for  the 
Church,  and  that  he  woixld  be  released.  And  although 
the  Scriptures  give  no  account  of  it,  tradition  declares 
that  he  was  acquitted  by  Nero  and  had  some  five  years 
of  liberty  and  service  before  being  re-arrested  and 
executed. 

It  is  worthy  of  note  here  that  other  words  are  re- 
peatedly used  in  the  writings  of  both  Paul  and  Luke 
when  depart  is  manifestly  meant.  And  it  should  be 
remembered  that  Luke  was  the  Apostle's  amanuensis, 
who  traveled  much  with  him  and  was  accustomed  to  use 
words  in  the  same  sense. 

But  if  any  yet  contend  for  the  word  "depart,"  rather 
than  "return,"  we  submit  the  following: 

No  doubt  Paul  would  have  desired,  especially  in  view 
of  his  knowledge  that  the  Lord's  second  coming  could 
not  occur  soon,  that  he  might  depart  to  heaven  or  any- 
where else  in  order  to  be  with  the  Lord  at  once.  But 
he  knew  that  such  a  desire  could  not  be  granted  in 
harmony  with  the  divine  plan;  and  hence,  although  it 
would  have  been  his  earnest  desire,  it  did  not  enter  into 
consideration  as  one  of  the  possible  things.  He  was  still 
left  in  a  strait  of  indecision  as  to  his  own  preference  of 
the  two  possible  things  — to  live  and  serve  the  Church 
in  suffering,  or  to  die  and  rest  from  his  labors — waiting 
"for  that  blessed  hope,  and  the  glorious  appearing  of  the. 


Its  Present  Inheritance. 


673 


great  God  [our  Lord  and  Savior  Jesus  Christ],'*  "who 
shall  change  otir  vile  body  that  it  may  be  fashioned  like 
unto  his  glorious  body. ' ' — ^Titus  2:13;   PhU.  3:21. 

"our  earthly  house"  and  "our  house  from  heaven." 

—2  COR.  5:  I-IO.— 

The  Apostle  is  writing  to  the  New  Creation  respecting 
their  condition, — not  including  the  natural  man.  He 
recognizes  the  new  will  as  the  New  Creature,  and  the 
old  body  as  its  "tabernacle,"  or  tent,  which  is  much 
better  than  none,  though  quite  imsatisfactory.  The 
New  Creature  cannot  feel  perfectly  at  home  in  it,  but 
earnestly  longs  for  the  perfect  body,  to  be  his  in  the 
resurrection — his  permanent  home,  or  share  in  the 
"mansion"  our  Lord  promised  to  prepare  for  the  New 
Creation.  (John  14:  2.)  "We  know  that  if  our  earthly 
house  of  this  temporary  dwelling-place  were  dissolved, 
we  have  a  permanent  structure  of  God,  a  house  not 
made  with  hands  [not  produced  by  human  powers], 
everlasting,  heavenly." 

It  is  true  that  in  this  present  body,  or  temporary 
house  of  pilgrimage,  we  groan — oppressed  not  only  by 
the  evil  influence  of  the  world  and  the  devil  on  every 
hand,  but  also  and  especially  by  the  weaknesses  of  our 
own  flesh.  For  when  we  would  do  good,  evU  is  present 
with  us,  so  that  the  good  which  we  would  do  we  are 
often  hindered  from  doing,  while  the  evil  which  we  do 
not  approve  often  obtrudes  itself  on  us  and  requires  to 
be  continually  resisted  and  overcome.  As  the  Apostle 
elsewhere  declares,  we  "which  have  the  first  fruits  of  the 
Spirit,  even  we  ourselves  groan  within  ourselves,  wait- 
ing for  the  adoption,  to  wit,  the  deliverance  of  our 
body," — ^the  Church,  into  the  glorious  likeness  of  our 
Lord. 

But  our  groaning  is  not  with  a  desire  to  be  un- 
clothed. We  do  not  wish  to  be  without  a  body,  for  that 
at  very  best  all  down  through  the  Gospel  age  would 
mean  to  be  "asleep,"  waiting  for  the  resurrection 
morning  to  be  "clothed  upon  with  o\u-  house  from 
heaven,"  our  new,  perfect  and  permanent  body,  omt 

43  F 


674 


The  New  Creation. 


"home.*'  What  we  prefer  is  not  to  have  the  little  spark 
of  present  life  extinguished,  but  to  have  it  swallowed 
up,  absorbed  into  the  perfect  conditions  of  the  perfect 
life  to  which  we  are  begotten.  We  long  for  resurrection 
birth,  with  its  perfect  body. 

"Now  he  that  hath  wrought  us  for  the  self -same 
thing  is  God,  who  also  hath  given  us  the  earnest  of  the 
Spirit."  This  perfect  condition,  which  we  are  to  obtain 
in  the  resurrection,  will  be  the  grand  consummation  of 
oiu:  salvation,  which  God  has  promised;  and  the  new 
mind,  the  new  will  begotten  by  the  Word  of  truth,  is 
reckoned  as  the  beginning  of  that  New  Creature,  which 
will  be  perfected  in  the  divine  nature  when  the  first 
resurrection  shall  have  completed  it.  The  holy  Spirit 
granted  us  in  the  present  time  is  a  pre-pay ment,  so  to 
speak — an  "earnest"  or  assurance  of  the  grand  and 
gracious  restdts  for  which  we  are  hoping  and  striving, 
groaning  and  praying. 

"Therefore  we  are  always  confident,  knowing  that, 
whilst  we  are  at  home  in  the  body  [so  long  as  we  feel 
entirely  contented  with  present  conditions — ourselves 
and  our  surroundings],  we  are  absent  from  the  Lord." 
If  we  were  living  near  to  him,  "walking  with  God,"  we 
would  not  feel  perfectly  satisfied  with  present  attain- 
ments, conditions,  etc.;  but  wotdd  feel  like  pilgrims 
and  strangers,  seeking  a  better  rest,  a  better  home, 
"which  God  hath  in  reservation  for  them  that  love 
him."  But  this,  as  the  Apostle  explains,  is  true  only 
of  those  who  walk  by  faith  and  not  by  sight. 

"But  we  are  confident  [full  of  faith  toward  God, 
we  rejoice  to  walk  by  faith],  and  are  well  pleased  rather 
to  be  from  home  [homeless,  pilgrims  and  strangers  on 
the  earth]  and  to  be  at  home  with  the  Lord"  in  the 
spirit  of  our  fellowship. 

For  this  cause  we  are  striving,  that  whether  it  be 
by  and  by  when  we  reach  our  home,  or  whether  it  be 
in  the  present  time  when  we  are  actually  away  from 
home,  pilgrims  and  strangers,  we  strive  that  we  may 
be  acceptable  with  the  Lord;  that  we  may  have  his 
favor  and  blessing  and  realize  his  fellowship  and  pres- 


Its  Present  Inheritance. 


67s 


ence  and  know  that  we  shall  ultimately  be  accepted  by 
him. 

"For  we  must  all  appear  before  the  judgment  seat 
of  Christ,  that  every  one  may  receive  the  things  done 
in  the  body,  according  to  that  he  hath  done,  whether  it 
be  good  or  bad."  All  through  this  pilgrimage  we  are 
standing  at  the  bar  of  our  Lord's  judgment :  he  is  testing 
us,  proving  us,  to  see  whether  or  not  we  love  him  and 
the  things  which  make  for  righteousness  and  peace ;  and 
if  so,  how  much  we  are  willing  to  sacrifice  for  righteous- 
ness' sake.  He  marks  the  degree  of  our  love  by  the  mea- 
sure of  OUT  self-denials  and  self-sacrifices  for  his  sake, 
the  Truth's  sake. 

But  thus  to  speak  of  over  bodies  as  houses  can  be 
true  only  of  the  "saints,"  the  "New  Creatures"  in 
Christ.  Others  of  mankind  have  not  duality  of  nature, 
and  could  not  properly  apply  to  themselves  such  ex- 
pressions as  that  of  Romans  8:  10,  11,  "If  Christ  be  in 
you  the  body  is  [reckoned]  dead  because  of  sin;  but  the 
spirit  alive  because  of  [the  imputed]  righteousness" 
of  Christ.  The  new  nature  of  the  saints,  begotten  by  the 
Word  of  truth,  is  really  only  the  new  will,  which,  how- 
ever, is  thenceforth  addressed  as  the  real  person,  and 
it  alone  is  recognized  of  God,  who  knows  us  not  after  the 
flesh  but  after  the  spirit  of  otir  new  minds — Christ- 
minds.  Notice  also  Romans  6:3,  4,  These  "New 
Creatures"  have  an  old  man,  or  outward  man,  that  is 
perishing,  and  a  new  man,  inward  man,  or  hidden  man 
of  the  heart,  who  is  being  renewed  day  by  day. — 2  Cor. 
4:  16;  Col.  3:  9,  10:  Eph.  4:  23,  24;  I  Pet,  3:  4. 

THE  TRANSFIGURATION  SCENE, 

Little  did  the  disciples  imagine  that  our  Lord's  state- 
ment that  some  of  them  should  not  taste  of  death  imtil 
they  had  seen  the  Son  of  Man  coming  in  his  Kingdom, 
woiild  be  ftdfiUed  within  six  days  to  Peter,  James  and 
John  in  the  Mount  of  Transfigiu-ation.  Yet  so  it  was; 
and  evidently  it  produced  a  great  and  designed  effect 
upon  the  witnesses,  one  of  whom,  writing  respecting  it, 
says  (2  Pet.  i :  16-18),  "We  have  not  followed  cunningly 


676 


The  New  Creation. 


devised  fables,  when  we  made  known  unto  you  the  power 
and  coming  of  our  Lord  Jesus  Christ,  but  were  eyewit- 
nesses of  his  majesty.  For  he  received  from  God  the 
Father  honor  and  glory,  when  there  came  such  a  voice 
to  him  from  the  excellent  glory,  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased.  And  this  voice  which 
came  from  heaven  we  heard,  when  we  were  with  him  in 
the  holy  mount." 

The  transfiguration  scene  was  not  all  that  it  appeared. 
It  was  a  "vision,"  as  our  Lord  explained  to  the  dis- 
ciples when  they  were  coming  down  from  the  mount. 
In  this  vision,  as  in  all  visions,  the  tmreal  appears  real. 
Just  so  it  was  in  the  vision  of  John,  on  the  Isle  of  Patmos, 
described  in  the  book  of  Revelation.  He  saw,  he  heard, 
he  talked;  yet  the  things  thus  shown  him  in  the  vision 
were  not  realities — not  beasts  with  many  heads  and 
many  horns,  and  angels  and  vials  and  thrones,  nor  real 
dragons,  etc.,  merely  a  vision.  And  a  vision  was  in 
every  sense  of  the  word  just  as  good,  and  really  better 
jtiited  to  the  purpose  than  realities  would  have  been. 

"the  first  that  should  rise  from  the  dead." 

Moses  and  Elias  were  not  present  on  the  mountain, 
personally,  but  were  merely  represented  to  the  disciples 
in  the  vision.  We  know  this  not  only  from  our  Lord's 
statement,  that  it  was  a  "vision,"  but  also  from  his 
statement  that  no  man  had  ascended  up  to  heaven. 
(John  3:  13;  Acts  2:34.)  We  know  also  that  Moses 
and  Elijah  could  not  have  been  there,  since  they  were 
not  resurrected  from  the  dead;  because  our  Lord  Jesus 
Himself  was  the  "First-fruits  of  them  that  slept" — 
'The  first-bom  from  the  dead,  that  in  all  things  he  might 
have  the  preeminence." — Cor.  15:  20;  i  Col.  i:  18. 

Furthermore  the  Apostle  to  the  Hebrews  distinctly 
mentions  Moses  and  the  prophets  (which  would  include 
Elijah)  and  their  faithfulness  in  the  past  and  their 
acceptance  with  God;  but  he  points  out  that  they  had 
not  yet  received  their  reward,  and  that  they  would  not 
receive  it  until  after  we  (the  Gospel  Church)  shall  have 
received  our  reward  as  joint-heirs  with  Christ  in  his 


Its  Present  Inheritance. 


677 


Kingdom.  "These  all,  having  obtained  a  good  report 
through  faith,  received  not  the  [blessings  of  the]  prom- 
ise; God  ha<ring  provided  some  better  thing  for  us, 
that  they  without  us  should  not  be  made  perfect." — 
Heb.  II :  39,  40. 

Since,  then,  the  appearance  of  Moses  and  Elias  with 
our  Lord  was  an  appearance  merely,  we  p.  operly  in- 
quire, What  was  the  significance  or  meaning  of  this 
vision?  We  reply,  It  was  a  tableau,  illustrative  of  the 
glorious  Kingdom  of  Christ,  as  owe  Lord  had  predicted, 
and  as  Peter  \anderstood  it  and  expressed  it.  In  this 
tableau,  the  three  disciples  formed  no  part.  They  were 
merely  witnesses.  Christ  was  the  central  figure;  his 
features  and  garments,  shining  with  miraculous  lustre, 
represented  in  figure  the  glories  which  belong  to  the 
spirit  nature,  which  our  Lord  received  at  his  resurrec- 
tion, "the  express  image  of  the  Father's  person."  It 
is  this  same  spirit  glory  that  is  represented  in  the  visions 
of  Revelation,  where  otir  Lord  is  represented  with  eyes 
as  a  flame  of  fire,  and  his  feet  bright  as  burning  brass, 
etc.  (Rev.  i:  14,  15;  2:  18.)  At  his  second  advent  our 
Lord  will  no  longer  be  flesh,  because,  as  he  testified, 
"flesh  and  blood  cannot  inherit  the  Kingdom  of  God." 
He  is  now,  and  ever  will  be,  a  glorious  spirit  being 
of  the  highest  order — the  divine  nature :  and  the  trans- 
figuration was  intended  to  convey  to  the  minds  of  his 
disciples  a  faint  conception  of  the  glory  which  ex- 
celleth. 

Moses  represented  the  faithful  overcomers  who 
preceded  our  Lord,  described  by  the  Apostle  (Heb.  11: 
39,  40),  who  cannot  be  made  perfect  until  the  Kingdom 
shall  have  been  established.  Elijah  represented  the 
overcomers  of  the  Gospel  age. — See  Vol.  II.,  Chap.  viii. 

PRESENT  JOYS  OF  THE  NEW  CREATION. 

"These  things  have  I  spoken  unto  you,  that  my  joy  might 
remainin  you,  and  that  your  joy  might  be  full." — ^John  15: 11. 

All  who  from  a  standpoint  outside  the  "house  of 
sons" — those  who  have  not  consecrated  themselves,  and 
have  not  therefore  become  members  of  the  New  Creation, 


678 


The  New  Creation. 


the  Royal  Priesthood, — seeing  that  the  members  of  the 
body  of  Christ  have,  like  their  Lord,  made  a  full  con- 
secration of  self  and  every  earthly  interest  to  the  Lord 
and  his  cause,  are  apt  to  consider  that  in  this  sacrifice 
every  joy  is  lost.  But  every  member  of  the  New 
Creation  knows  the  contrary,  and  can  testify  that  this  is 
a  great  niistake; — that  though  some  earthly  joys,  once 
held  very  dear,  are  sacrificed  one  by  one,  in  their  places 
come  heavenly  joys  that  far  more  than  compensate  for 
the  loss.  As  our  Lord  again  said,  "Ye  shall  be  sorrow- 
ful, but  your  sorrow  shall  be  turned  into  joy."  (John 
16:  20.)  The  New  Creation  must  all  taste  of  the  bitter 
cup  which  the  Lord  drained  to  the  dregs;  they  must 
all  be  touched  with  sympathy  for  the  infirmities  of  the 
flesh;  they  must  all  realize  distinctly  the  exceeding 
sinfulness  and  bitterness  of  sin;  they  must  all  be 
tested  concerning  their  loyalty  to  the  heavenly  Father, 
and  their  willingness  to  sacrifice  every  earthly  thing  as 
the  interest  of  his  cause  and  faithfulness  to  the  right 
may  demand.  But  blessings  come  through  all  such  tears 
and  sorrows  and  disappointments — the  blessing  of  a 
realization  of  divine  approval,  a  joy  superior  to  that 
of  the  natural  man,  the  joys  of  the  Lord,  fellowship  and 
communion  with  the  Father. 

There  could  be  no  such  joys  were  it  not  for  our  blessed 
hopes.  If  our  joys  were  dependent  upon  circumstances 
of  this  life  merely,  we  should  be  without  joy;  and,  as  the 
Apostle  has  declared,  be  "of  all  men  most  miserable." 
(i  Cor.  15:  19.)  It  is  when  hope  has  laid  firm  hold  upon 
the  exceeding  great  and  precious  promises  of  God's 
Word,  that  joys  spring  up  as  flowers  in  a  desert,  vivified 
by  our  tears — such  flowers  of  joy  and  blessing  as  the 
poor  world  in  its  wilderness  condition  could  not  produce 
or  imagine.  And  as  oiu-  joys  depend  upon  our  hopes  they 
depend  also  upon  our  activities.  It  is  not  sufficient 
that  a  promise  has  been  left  us,  and  that  our  hope  has 
grasped  the  promise.  By  divine  arrangement  the  joy 
which  springs  into  being  through  the  implanted  hopes 
and  prospects  must  be  nourished  by  prayer,  and  by 


Its  Present  Inheritance. 


679 


activity  in  the  Lord's  service.  Our  Lord  indicates  the 
close  relationship  between  prayer  and  the  perpetuation 
of  our  joys,  saying: 

"  ASK  AND  YE  SHALL  RECEIVE,  THAT  YOUR  JOY 
MAY  BE  FULL." 

—JOHN  16:  24.— 

"In  thy  presence  is  fulness  of  joy;  at  thy  right  hand 
are  pleasures  forevermore,"  declares  the  prophet. 
(Psa.  16:  IX.)  It  is  because  prayer  brings  the  soul  into 
the  presence  of  the  Lord  that  it  prepares  the  way  for 
divine  blessing  and  superlative  joys.  Evidently  the 
opening  of  the  way  for  the  Lord's  people  to  approach 
the  throne  of  grace  is  not  with  the  object  of  their  chang- 
ing the  divine  will  or  plans.  Such  a  thought  is  in- 
compatible with  every  reasonable  consideration  of  the 
subject;  hence,  the  Lord  instructs  us  that  proper  pray- 
ing is  not  along  the  line  of  making  requests  that  our 
wills  be  done,  in  opposition  to  the  divine  will,  but  along 
the  line  of  full  submission  to  the  latter.  The  Apostle 
declares  of  some,  "Ye  ask,  and  receive  not,  because  ye 
ask  amiss" — in  harmony  with  your  own  desires,  and  not 
in  harmony  with  the  divine  arrangement  and  plan. — 
James  4:3. 

Along  the  same  line  our  Lord  admonished:  "Use  not 
vain  repetitions,  as  the  Gentiles  do,  for  they  think  they 
shall  be  heard  for  their  much  speaking;  but  your 
heavenly  Father  knoweth  what  things  ye  have  need  of 
before  ye  ask  him.  Be  not  carefiil  [worried],  therefore, 
respecting  what  ye  shall  eat  or  what  ye  shall  drink,  and 
wherewithal  ye  shall  be  clothed,  for  after  these  things 
do  the  Gentiles  seek ;  but  seek  ye  primarily  the  King- 
dom of  God  and  righteousness  in  harmony  with  it,  and 
all  these  needful  earthly  things  shall  be  added  tmto  you — 
by  your  Father  in  heaven,  according  to  his  wisdom." 
(Matt.  6:  25-34.)  Again,  our  Lord  says,  "If  ye  abide 
in  me,  and  my  words  abide  in  you,  ye  shall  ask  what 
ye  will  and  it  shall  be  done  unto  you."  (John  15:  7.) 
The  following  conditions  are  all-important: 

(i)  The  one  offering  the  prayer  must  be  in  Christ — 
must  have  come  into  vital  relationship  with  him  by  the 


6&0 


The  New  CreaHon. 


acceptance  of  the  merit  of  his  atonement  sacrifice,  and  by 

a  consecration  to  his  will  and  service;  and,  more  than 
this,  he  must  continue  to  abide  thus  in  Christ  as  a  mem- 
ber of  his  body,  as  a  member  of  the  New  Creation,  in 
order  to  have  the  privileges  of  prayer  here  referred  to. 

(2)  He  must  also  let  the  Lord's  Word  abide  in  him; 
he  must  partake  of  the  Word  of  truth  and  grace  if  he 
would  have  the  wisdom  necessary  to  ask,  in  harmony 
with  the  Lord's  will,  things  which  he  would  be 
pleased  to  grant — otherwise,  even  though  in  Christ,  a 
New  Creature,  his  prayers  might  frequently  go  tm- 
answered,  because  "amiss."  It  is  only  those  who  pro- 
fess both  of  these  qualifications  who  may  expect  to 
approach  the  throne  of  heavenly  grace  with  full  con- 
fidence, full  assurance  of  faith  that  their  petitions  will 
be  answered — in  God's  due  time.  Only  such  can 
realize  fulness  of  joy. 

As  the  Scriptures  explain,  prayer  is  the  attempt  to 
gain  access  to  the  presence  of  God,  and  to  hold  com- 
munion with  him.  Who  then  may  approach  the  throne 
of  the  heavenly  grace  to  "obtain  mercy  and  find  grace 
to  help  in  every  time  of  need"?  (Heb.  4:  16.)  We 
answer,  with  the  Apostle,  that  the  world  in  general 
does  not  have  this  access,  does  not  have  this  privilege 
of  prayer.  Tn.ie,  indeed,  millions  of  heathen  people  are 
offering  prayers  to  Deity  with  varying  conceptions  of 
who  and  what  he  is;  but  their  prayers  are  not  accept- 
able to  God.  "He  that  cometh  unto  God  must  believe 
that  he  is  [must  recognize  him  as  the  self-existing  One], 
and  that  he  is  the  rewarder  of  those  who  diligently  seek 
him  [seek  to  know  him,  to  obey  him,  to  serve  him]." 
(Heb.  11:6.)  Cornelius  was  one  of  this  latter  kind, 
who  recognized  the  true  God  and  reverenced  him,  and 
sought  to  know  and  do  his  will ;  and,  as  soon  as  the  divine 
plan  had  reached  the  necessary  stage  of  development  to 
permit  God's  favor  to  be  extended  to  the  Gentiles,  his 
prayers  and  his  alms  received  a  response.  He  was  not, 
however,  permitted  to  have  communion  with  God  in  the 
full,  proper  sense;  but  was  instructed  t«  send  for  Peter, 
who  would  tell  him   'words"  bj  which  he  might  be 


Its  Present  Inheritance. 


68i 


brought  from  his  condition  of  alienation  and  separation 
into  a  condition  of  harmony  and  sonship,  in  which  he 
would  have  the  privilege  of  a  son — the  privilege  of 
access  to  the  Father  at  the  throne  of  heavenly  grace. 

The  generally  loose  ideas  which  prevail  in  respect  to 
this  subject,  under  which  it  is  supposed  that  any  person, 
anywhere,  and  at  any  time  and  under  any  conditions, 
may  approach  the  throne  of  grace  with  acceptance, 
are  erroneous.  As  it  was  necessary,  before  Cornelius 
could  use  this  privilege  of  prayer-communion,  that  he 
should  hear  and  believe  and  accept  the  words  of  Peter — 
explaining  to  him  the  redemption  through  the  blood 
of  Christ  and  the  reconciliation  thus  effected  and  the 
privilege  thus  granted  of  being  adopted  into  God's 
family — so  a  like  knowledge  is  equally  necessary  for 
every  person. 

The  Apostle  Paul  -sxpresses  the  same  thought,  de- 
claring that  Christ  opened  up  for  us  "a.  new  and  living 
way,"  or  "a  new  way  of  life,"  through  the  veil — that  is 
to  say,  his  flesh;  and  that  we  may  have  boldness  as 
brethren  to  enter  into  the  holiest  by  the  blood  of  Jesus. 
Such  "brethren,"  related  to  the  great  High  Priest  ove* 
the  house  of  God,  are  exhorted  to  "draw  near  with  a 
true  heart,  in  full  assurance  of  faith,"  recognizing  that 
their  sins  and  iniquities  have  been  fvdly  covered,  and 
that  they  themselves  have  been  fully  accepted  of  the 
Father.  (Heb.  lo:  17-22.)  Again,  the  same  Apostle 
declares  that  it  is  we  who  have  an  High  Priest  who  can 
be  touched  with  the  feeUng  of  our  infirmities,  who  may 
"therefore  come  boldly  imto  the  throne  of  grace,  that 
we  may  obtain  mercy  and  find  grace  to  help  in  time  of 
need." — Heb.  4:  15,  16. 

But  while  only  the  consecrated  class,  the  tmder 
priesthood,  the  New  Creation,  are  thus  encouraged  to 
approach  the  throne  with  coiu-age  and  confidence,  very 
evidently  all  who  in  any  proper  sense  belong  to  the 
"household  of  faith"  may  to  some  extent  enjoy  the 
privileges  of  prayer,  the  privilege  of  thanksgiving  and 
intercession,  and  may  rejoice  in  the  peace  of  God,  in  a 
realization  of  the  forgiveness  of  sins  through  the  merit 


682 


TJte  New  Creation. 


of  the  atonement.  Nevertheless,  it  is  not  their  privi- 
lege to  come  with  boldness,  or  in  any  other  manner,  into 
the  Holy  of  Holies.  Only  the  consacrated,  the  New 
Creation,  the  members  of  the  body  of  the  Priest,  are 
privileged  to  enter  into  the  presence  of  God  in  prayer 
in  this  special  sense ;  and  they  only,  therefore,  may  have 
the  fulness  of  joy  which  the  Master  promised.  Hence, 
while  we  may  not  even  suggest  to  unbelievers  the 
propriety  of  prayer,  but  shoiild  first  instruct  them  with 
the  "words,"  as  Peter  instructed  Cornelius,  that  they 
may  know  him  upon  whom  they  must  believe  before  they 
cotdd  have  any  standing  before  God,  we  may,  neverthe- 
less, encourage  all  who  have  believed  on  the  Lord  Jesus 
to  pray  to  the  Father,  giving  thanks  and  offering 
petitions  through  Jesus  Christ.  Such  should,  however, 
be  given  freely  to  understand  that  their  position  of 
justification  through  faith  is  not  the  accomplishment  of 
the  divine  will  in  them,  but  merely  the  beginning  of  the 
proper  course  of  approach  to  God — the  first  step  in  that 
approach, — and  that  the  second  step  of  full  consecration 
to  the  divine  will  must  be  taken  by  those  who  would 
enjoy  the  proper  privileges  of  prayer,  of  communion 
with  God  and  of  the  fulness  of  joy  associated  therewith. 

It  should  be  pointed  out  to  them  that  a  failure  to  take 
the  second  step  would  imply  a  disposition  to  receive 
the  grace  of  God  [justification]  in  vain.  (2  Cor.  6:  i.) 
After  enjoying  prayer-privileges  of  this  kind  for  a 
season,  and  refusing  to  go  on  to  make  a  full  consecration 
of  themselves  to  the  Lord,  these  should  very  properly 
feel  a  diffidence  in  respect  to  prayer — should  feel  it  to 
be  improper  to  be  continually  receiving  divine  favors 
and  asking  for  more,  while  withholding  from  the  Lord 
the  consecration  of  their  hearts — their  reasonable  serv- 
ice. As  the  consecrated  class  is  in  the  Scriptures  des- 
ignated the  spouse  of  Christ,  so  the  general  househ61d 
of  faith  would  properly  represent  those  to  whom  the 
privileges  of  espousal  are  thrown  open.  The  New 
Creation,  as  the  espoused  Bride  of  Christ,  having  sur- 
rendered heart  and  tongue  and  every  power  and  energy 
to  its  Lord  and  his  service,  may  reasonably  and  grate- 


Its  Present  Inherttance. 


683 


fully  accept  from  him  the  blessings,  privileges >  protec- 
tion, supervision  and  gifts  which  he  has  been  pleased  to 
promise  to  it  as  his  espoused  Bride. 

As  a  woman  who  had  rejected  a  suitor  and  had  refused 
to  give  him  her  hand  and  heart  could  not  reasonably 
look  to  him  afterward  for  the  care  and  protection  and 
blessing  and  privileges  and  joys  which  he  had  already 
freely  tendered  her,  so  those  who  continually  reject 
divine  favor,  to  the  extent  of  refusing  to  make  a  con- 
secration of  their  little  all  to  the  Lord,  could  not  with 
any  propriety  look  to  him,  or  ask  of  him  the  blessings 
which  he  has  promised  to  those  who  love  him  and  who 
manifest  their  love  by  their  devotion,  their  consecration. 
A  proper  recognition  should  be  made  of  this  distinction 
between  those  who  have  merely  accepted  forgiveness  of 
sins  at  the  hands  of  the  Lord  and  those  who  have  used 
that  justification  and  gone  on  to  consecration  and 
ftdl  relationship  with  the  Lord.  The  fact  that  these 
divinely  drawn  lines  between  the  different  classes  of 
believers  are  not  more  clearly  recognized  is  a  disad- 
vantage to  both.  The  distinction  between  the  be- 
lievers and  unbelievers  should  be  sharply  defined.  All 
of  the  former  should  be  recognized  as  brethren,  "of  the 
household  of  faith,"  but  not  so  the  latter.  Again,  the 
distinction  between  those  believers  who  have  conse- 
crated themselves  and  those  who  have  not  should  be 
clearly  traced,  and  the  former  should  be  recognized  as 
the  Church,  the  New  Creation,  the  Royal  Priesthood,  to 
«rhom  all  the  exceeding  great  and  precious  promises 
belong. 

If  these  distinctions  were  clearly  recognized  it  would 
loe  of  advantage  (i)  to  the  world,  leading  to  more 
thorough  investigation  and  a  more  tangible  faith;  (2)  of 
advantage  also  to  the  imconsecrated  believers,  leading 
them  to  realize  that  unless  they  go  on  to  a  full  conse- 
cration they  are  not  joint-heirs  with  the  saints  in  any 
sense  of  the  word,  either  in  the  future  glories  or  the 
present  privileges  and  joys.  (3)  To  realize  this  would, 
we  believe,  have  also  a  stimulating  effect  upon  the  un- 
consecrated,  leading  them  more  frequently  to  a  positive 


684 


The  New  Creation. 


decision  by  dispelling  their  unfounded  imaginings  that 
somehow  or  other  merely  believing  in  Christ,  without 
consecration,  constitutes  them  sons  of  God  and  heirs.and 
entitles  them  to  participate  in  the  richest  divine  prom- 
ises which  lay  hold  upon  the  present  life  and  that 
which  is  to  come. 

The  bruised  reed  we  would  not  break,  and  the  smoking 
flax  we  would  not  quench ;  but  we  would  have  the 
bruised  reeds  realize  that  in  order  properly  to  share  in 
the  blessings  of  God,  present  or  future,  they  must  avail 
themselves  of  divine  favor  upon  divine  conditions — 
they  must  wholly  consecrate  themselves,  if  they  would 
cease  to  be  bruised  reeds,  and  become  useful  in  the 
Lord's  service.  The  smouldering  faith  we  would  not 
quench,  but  would  fan  it  into  a  flame  of  sacred  love 
which  would  induce  a  full  consecration  of  self, — a  full 
sacrifice,  according  to  the  divine  invitation,  and  thus 
lead  to  participation  in  the  joys  present  and  to  come. 

As  we  have  already  noted,*  the  Apostle  declares  that 
the  children  of  believers  are  counted  in  with  them  as 
sharers  in  the  divine  grace  of  justification — as  no 
longer  unholy  and  unclean,  but  "  justified  freely."  This 
justified  standing  and  its  relationship  to  divine  care 
and  providence  continues  from  birth  until  the  age  of 
discretion;  and  such  children  evidently  have  properly 
the  privileges  of  the  justified  in  the  matter  of  prayer, 
receiving  also  in  like  proportion  of  the  joys  and  blessings 
resulting.  From  earliest  infancy  they  should  be  taught 
to  regard  the  Almighty,  the  God  of  their  parents,  as 
their  God,  and  from  an  early  age  they  should  be  given 
to  understand  that  as  the  parent  has  his  standing  with 
God  through  Christ,  so  indirectly  the  child  has  his  stand- 
ing and  relationship  with  Christ  through  his  parent. 
The  consecrated  parent  or  parents  in  every  Christian 
home  may  be  considered,  therefore,  as  in  a  sense  the 
priests  of  the  household,  and  while  the  child  may 
properly  be  encouraged  to  pray  to  the  Lord,  the  lesson 
should  not  be  neglected  that  the  family  and  all  of  its 
interests  and  concerns  are  under  divine  supervision  as  a 


♦Page  53-2 


Its  Present  Inheritance. 


68  s 


family,  on  accotint  of  the  consecrated  parent  or  parents, 
members  of  the  New  Creation.  The  child  should  be 
taught  to  look  eagerly  forward  to  the  time  when  its 
expansion  of  mind  and  judgment  would  properly  permit 
it  to  make  full  consecration  of  itself  to  the  Lord,  and 
thus  to  enter  into  the  privileges  and  joys  promised  to 
such. 

While  the  New  Creatures  in  Christ  Jesus  are  exhorted 
in  the  above  text  not  to  seek  for,  not  to  be  anxious 
concerning,  and  not  to  pray  for  earthly  things, — what 
ye  shall  eat,  what  yc  shall  drink,  and  wherewithal  shaU 
ye  be  clothed,  but  to  trust  all  these  matters  to  the 
wisdom  and  love  of  the  Father, — they  are  instructed 
concerning  one  thing  which  the  Father  will  be  very 
pleased  to  have  them  pray  for,  and  concerning  which 
he  will  be  pleased  to  answer  their  petitions  largely. 
That  one  thing  for  which  they  should  specially  seek  and 
specially  pray  is  the  holy  Spirit — the  spirit  of  holiness, 
the  Spirit  of  God,  the  Spirit  of  Christ,  the  Spirit  of  the 
Truth,  the  spirit  of  a  sound  mind,  the  spirit  of  love. 
The  Master's  words  are,  "If  ye,  then,  being  evil,  know 
how  to  give  good  [earthly]  gifts  unto  your  children, 
how  much  more  shall  your  heavenly  Father  give  the 
holy  Spirit  to  them  that  ask  him?" — (Luke  ii :  13.) 

Here,  then,  we  have  distinct  information  respecting 
what  shoxild  be  the  basis  of  all  our  petitions,  if  we 
would  have  them  answered.  Thus  we  must  pray  if  we 
would  not  ask  amiss.  Our  affections  must  be  set  on 
things  above,  and  not  on  things  beneath — upon  the 
robe  of  Christ's  righteousness  and  our  future  glorious 
apparel,  when  we  shall  be  like  our  Lord  and  see  him  as 
he  is,  rather  than  011  earthly  apparel.  Our  affections 
must  be  upon  the  spiritual  food — upon  the  bread  which 
came  down  from  heaven,  and  upon  all  the  precious 
promises  of  God  of  which  Christ  is  the  center  and 
substance.  These  we  must  seek,  these  we  must  appro- 
priate ;  and  for  these,  therefore,  the  substance  of  our 
prayers  will  be.  Thus  our  watching,  praying  and  daily 
seeking  will  be  in  full  accord.  Moreover,  thanksgiving 
must  largely  take  the  place  of  requests,  from  the  time 


686 


The  New  Creation. 


that  we  learn  of  the  lengths  and  breadths  and  heights 
and  depths  of  the  divine  provision,  for  both  the  New 
Creation  and  for  our  dear  ones  according  to  the  flesh, 
and  for  all  the  families  of  the  earth.  What  covild  we 
ask  for  more  or  better  than  God  has  already  promised? 

Surely  we  could  ask  nothing  more  than  has  been 
promised  respecting  the  future  glories  of  the  New 
Creation ;  nor  could  we  ask  more  respecting  the  present 
joys  of  the  same  class.  Every  provision  that  reason 
could  imagine,  every  want,  every  necessary,  has  already 
been  anticipated  for  us  and  provided — given  to  us  for 
the  taking.  We  merely  lack  wisdom  as  to  how  to  take, 
how  to  appropriate  these  divine  provisions.  Giving 
thanks,  therefore,  we  merely  ask  for  wisdom  and  grace 
so  to  partake  of  them  that  our  joy  may  be  full.  Our 
requests,  therefore,  must  be  for  increased  filling  with 
the  holy  Spirit, — wisdom  from  above. 

What  more  could  we  ask  on  behalf  of  the  world  than 
divine  providence  has  already  arranged?  Nothing!  The 
glorious  "times  of  restitution"  promised  in  the  Word 
more  than  meet  all  the  grandest  anticipations  or  hopes 
that  the  wisest  of  men  cotdd  have  ever  entertained. 
We  can,  therefore,  only  thank  God  and  acknowledge 
his  goodness,  seeking  to  cooperate  therewith,  and  to 
realize  our  need  of  wisdom.  Hence  the  invitation  that 
we  may  ask  this  help  of  God's  holy  Spirit  or  power — 
"wisdom  from  on  high."  "If  any  of  you  lack  wisdom 
let  him  ask  of  God,  that  giveth  to  all  liberally  and  up- 
braideth  not."  (James  1:5.)  By  this  wisdom  we 
may  be  enabled  so  to  conduct  ovirselves,  so  to  speak  and 
act,  as  will  be  helpful  to  others;  and  in  this  direction, 
therefore,  should  be  our  prayers,  that  we  may  coWperate 
with  God  along  the  generous,  benevolent  lines  which  he 
has  already  marked  out, — to  ask  a  betterment  of 
which  would  be  an  absurdity. 

This  great  privilege  of  access  to  the  presence  of  God, 
of  entering  by  faith  into  the  Most  Holy,  of  approaching 
the  throne  of  grace,  and  obtaining  mercy  and  finding 
help  in  every  time  of  need,  may  be  adapted  to  all  the 
varying  conditions  with  which  we  are  surrounded; 


Jts  Present  Inheritance. 


687 


It  is  ours  for  personal  use — that  we  may  individually 
closet  ourselves  with  the  Lord  and  commune  with  him ; 
and  by  his  mercy  this  communion  with  him,  this 
separation  from  distracting  things,  may  be  enjoyed 
when  actually  withdrawn  from  the  company  of  others. 
Where  this  is  impossible,  and  where  no  opportunity 
comes  for  bowing  the  knee,  and  raising  the  voice  even 
to  a  whisper,  it  is  the  privilege  of  the  New  Creation  to 
have  access  to  the  Father  in  mental  communion. 
When  on  the  street,  when  surrounded  by  confusion  and 
turmoil,  the  heart  may  uplift  itself  and  seek  both  wis- 
dom and  strength  at  the  throne  of  grace.  How  blessed 
are  these  privileges!  Those  who  most  use  them  most 
enjoy  them.  Unlike  earthly  things,  they  become  the 
more  precious  as  they  become  the  more  familiar. 

Prayer  in  the  family  circle  is  the  going  of  the  family 
into  the  "secret  closet" — into  the  Lord's  presence,  away 
from  the  world.  This  may  not  always  be  possible ;  but 
where  the  opportunity  exists,  it  should  not  be  neglected. 
If,  however,  favorable  occasion  cannot  be  made,  doubt- 
less the  Lord  will  take  the  will  as  instead  of  the  per- 
formance, and  grant  blessings  accordingly.  The  in- 
fluence of  the  family  altar  and  of  the  prayer  incense 
ascending  therefrom  to  the  heavenly  Father,  and  the 
acknowledgment  there  made  of  his  grace,  mercy,  power 
and  blessing,  are  stire  to  bring  additional  blessing,  not 
only  to  the  Royal  Priest  who  serves  his  family  thus,  but 
to  every  member  of  that  family.  A  feeling  of  reverence 
for  God,  of  responsibility  to  him  and  a  realization  of  his 
loving,  protecting  care,  goes  with  that  family  through- 
out the  day.  And  if  in  the  evening  it  be  possible  again 
to  gather  as  a  family  to  acknowledge  divine  mercies, 
and  to  render  thanks,  the  blessing  is  only  increased,  as 
was  the  widow's  cruse  of  oil,  as  it  was  poured  forth 
continually  into  vessel  after  vessel. — 2  Kings  4:  1-7. 

Prayer  in  the  Church  is  the  going  of  the  Lord's 
family  into  the  "secret  closet"  of  divine  presence, 
apart  from  the  world.  It  is  vitally  necessary  to  its 
progress,  its  health,  its  spiritual  development.  Its  neg- 
lect is  sure  to  resvilt  in  a  loss  of  power,  a  loss  of  privi- 


688 


The  New  Creation. 


lege  and  service,  and  a  corresponding  loss  of  joy.  W© 
are  wholly  out  of  sympathy,  however,  with  the  kind 
of  public  praying  referred  to  by  a  Boston  newspaper, 
when,  in  reporting  a  religious  meeting,  it  said:  "Rev. 

Dr.   made    the  most   beautiful   and  eloquent 

prayer  ever  offered  to  a  Boston  audience!"  There  is  too 
much  of  this  matter  of  praying  to  the  audience  instead 
of  praying  to  God.  The  Scripttires  not  only  encourage 
public  and  audible  prayers  amongst  the  Lord's  people, 
but  point  out,  also,  that  he  who  prays  should  remember 
his  audience  in  connection  with  his  ministry,  and  per- 
form the  service  so  that  he  who  hears  may  be  able  to  say 
*'Amen,"whetheraudiblyorin  his  heart.— i  Cor.  14: 13-17. 

It  was  the  wisdom  from  above,  the  holy  Spirit,  which 
guided  the  Apostle  Paul  when  going  into  a  new  city 
with  the  Gospel,  to  seek  out  those  assembled  at  a  place 
"where  prayer  was  wont  to  be  made."  (Acts  16:  13.) 
And  it  is  a  fact,  still,  that  both  the  knowledge  and  the 
love  of  God  abound  most  amongst  those  of  his  people 
who  pray  one  for  another  and  one  with  another,  that 
their  joy  may  be  full.  However  many  meetings  the 
Lord's  people  may  have  for  the  study  of  his  Word,  and  for 
the  building  up  of  one  another  in  the  most  holy  faith,  we 
advocate  that  no  service  be  considered  as  properly  com- 
menced except  the  Lord's  blessing  upon  the  study  be 
first  invoked;  and  that  no  meeting  be  considered 
properly  closed  until  the  Lord  be  thanked  for  the 
privilege  and  blessing  enjoyed,  and  for  his  blessing 
bestowed, — that  the  Word  of  his  grace  may  be  meat 
indeed  to  the  hearts  of  those  who  have  heard  with 
sincere  desire  to  know  and  do  his  will. 

FAITH  A  FRUIT  OF  THE  SPIRIT  AND  A  PART  OF  THE  PRESENT 
INHERITANCE  OF  THE  NEW  CREATION. 

Faith  must  be  ours  before  we  can  become  children 
of  God  at  all — yea,  before  our  justification — for  we  are 
"justified  by  faith"  ere  we  receive  peace  with  God  and 
forgiveness  of  sins.  This  faith  which  we  had  before  we 
received  the  holy  Spirit  cannot,  therefore,  be  the  faith 
which  is  the  fruit  of  the  Spirit — the  gift  of  the  Spirit. 


Its  Present  Inheritance. 


689 


Faith  is  the  operation,  the  exercise,  of  our  minds  in  re- 
spect to  God  and  his  promises.  Those  who  cannot 
exercise  confidence  in  God,  whether  because  of  ignorance 
or  because  of  fallen  conditions  of  the  mind,  are  in  a  state 
in  which  it  is  impossible  for  them  to  be  blessed  tmder 
the  provisions  of  this  Gospel  age;  but  not  in  a  con- 
dition which  would  bar  them  from  a  share  in  the  bless- 
ings of  the  age  to  come — the  Millennial  age.  The  call 
of  this  Gospel  age  is  to  those  who  can  and  who  will  walk 
by  faith,  not  by  sight — and  whoever  cannot  or  will  not  so 
walk  cannot  now  walk  with  God.  "Without  faith  it  is 
impossible  to  please  God."  Whoever  has  not  such 
faith  to  begin  with  can  make  no  beginning  at  the  present 
time;  and  even  if  he  have  the  faith  to  begin  with,  unless 
it  grows  and  develops  he  will  lack  the  power  of  being 
an  overcomer;  because  "This  is  the  victory  that  over- 
cometh  the  world,  even  our  faith." — i  John  5:  4. 

We  should  recognize  a  wide  difference  between  faith 
and  credtility.  Millions  of  people  are  credulous  and 
superstitious,  and  believe  a  thousand  and  one  unreason- 
able things  for  which  they  have  no  adequate  evidences. 
Nor  are  these  superstitious  people,  believing  what  they 
ought  not  to  believe,  to  be  found  only  in  heathen  lands. 
Millions  of  them  bear  the  name  of  Christian,  with  some 
denominational  attachment.  Superstition  and  cre- 
dulity are  to  be  condemned,  reproved,  avoided,  over- 
come. The  true  faith  is  to  be  encouraged,  built  up, 
strengthened,  caused  to  grow.  The  faith  of  God  is  the 
faith,  confidence,  trust,  which  builds  upon  the  divine 
promises  and  not  upon  human  traditions,  philosophies 
or  imaginings. 

If  we  believe  that  God  is  what  his  name  implies,  the 
self-existing  One,  the  all-powerful,  all-wise,  all-just  and 
all-loving  Creator,  and  if  we  believe  that  he  is  the  re- 
warder  of  those  who  diligently  seek  him,  the  effect  will 
be  that  we  will  seek  him — seek  to  know  and  to  under- 
stand his  Word;  and  that  knowing  and  understanding 
it,  we  will  have  confidence  in  it;  and  that  having  con- 
fidence in  it,  we  will  direct  our  course  in  life  accordingly. 
This  beginning  of  faith,  under  divine  .favor,  is  pointed 

44  F 


690 


The  New  Creation. 


to  Christ  as  the  new  and  living  way  of  re-union  with 
God  and  return  to  his  favor.  As  this  faith  grasps  Jesus, 
and  exercises  itself  in  obedience,  it  increases,  and  the 
Lord's  blessing  comes  upon  it  the  more,  enlightening  it 
respecting  the  terms  of  acceptance  and  of  membership 
in  the  New  Creation.  The  growing  faith  grasps  the 
promises  of  God — of  becoming  heirs  of  God  and  joint- 
heirs  with  Jesus  Christ  the  Lord  and  Redeemer.  The 
result  is  the  blessing  of  the  Spirit, — the  begetting,  the 
anointing,  the  adoption  as  sons. 

The  further  result  is  the  greater  enlightenment  with 
the  light  of  the  Golden  Candlestick  in  the  Holy,  enabling 
the  eye  of  faith  to  see  things  not  seen  from  without — to 
recognize  the  High  Priest's  special  ministry  in  respect 
to  the  light,  in  respect  to  the  shewbread,  in  respect  to 
the  incense  of  the  Golden  Altar,  and  at  the  Mercy-Seat 
beyond  the  Veil.  As  the  living,  obedient  faith  gradually 
takes  in  these  various  features  of  divine  favor  and  bless- 
ing, as  revealed  in  the  divine  Word,  it  grows  stronger 
and  stronger,  clearer  and  clearer,  and  becomes  an 
elementary  part  of  the  new  mind.  It  sees  from  this 
vantage  point  things  which  it  could  not  see  previously, 
and  respecting  which  the  Apostle  declares,  "Eye  hath 
not  seen  nor  ear  heard,  neither  hath  entered  into  the 
heart  of  man  [the  natural  man]  the  things  which  God 
hath  in  reservation  for  those  who  love  him." — i  Cor.  2 :  9. 

Through  the  Word  of  promise,  illustrated  by  the 
Spirit,  it  sees  exceeding  great  and  precious  things, 
heavenly  things,  the  glories  to  be  attained  in  the  First 
Resurrection — the  Kingdom,  then  to  be  established  — 
the  reign  of  righteousness  bringing  blessing  to  all  the 
families  of  the  earth — the  subjugation  of  sin  and  the 
destruction  of  every  individual  and  thing  that  will  not 
cooperate  to  the  glory  of  God  and  in  accordance  with 
the  divine  law  of  love.  The  New  Creature  sees  all  this 
with  the  eye  of  faith,  the  eye  of  understanding;  and 
the  Apostle  assures  us  that  this  eye  can  behold  many 
of  these  things  that  are  not  clear  and  distinct  to  the 
.natural  man, — because  "God  hath  revealed  them  unt'> 


7/5  Present  Inheritance. 


691 


us  by  his  Spirit,  which  searcheth  all  things,  yea,  the  deep 
things  of  God." — i  Cor,  2:  9,  10. 

This  Spirit-begotten  faith  in  things  not  seen  as  yet 
is  a  part  of  the  present  inheritance  of  the  New  Creation, 
and  is  intimately  associated  with  its  every  hope  and 
every  joy, — giving  the  only  possible  foretaste  of  the 
"glories  to  follow."  Indeed,  as  the  Apostle  explains, 
it  is  the  foundation  upon  which  all  our  joys  and  hopes 
are  builded.  "Faith  is  the  substance  of  things  hoped 
for;  the  evidence  of  things  not  seen."  By  it  things  that 
are  not  yet  seen  become  as  tangible  to  ovir  minds  as  the 
things  that  are  seen;  yea,  says  the  Apostle,  from  this 
standpoint  we  learn  to  esteem  that  the  things  we  see 
with  our  natural  eyes  are  temporal,  while  the  things  we 
do  not  see  with  our  natural  eyes,  but  behold  with  the 
eyes  of  ovir  faith,  are  the  real,  the  tangible,  the  eternal 
ones. 

How  necessary  faith  is  to  the  attainment  and  reten- 
tion of  otir  present  inheritance,  the  foretaste  of  coming 
blessings,  is  clearly  shown  by  the  Apostle  James,  who, 
after  saying,  "If  any  of  you  lack  wisdom  let  him  ask  of 
God  that  giveth  to  all  liberally  and  upbraideth  not,  and 
it  shall  be  given  him" — adds,  "But  let  him  ask  in  faith, 
nothing  wavering.  For  he  that  wavereth  is  like  a  wave 
of  the  sea,  driven  with  the  wind  and  tossed.  For  let  not 
that  man  think  that  he  shall  receive  anything  of  the 
Lord.  A  double-minded  man  is  unstable  in  all  his 
ways."  (James  i :  5-8.)  The  Apostle  thus  shows  how 
impossible  it  would  be  for  anyone  to  become  an  over- 
comer  without  becoming  strong  in  faith.  Hence,  the 
Scriptures  everywhere  inctdcate  growth  in  faith,  and 
all  of  the  Lord's  people  need  to  pray  as  did  the  apostles, 
"Lord,  increase  our  faith;"  and  praying  thus  they  need 
to  use  the  means  which  God  has  designed  for  the  fulfil- 
ment of  this  prayer.  If  their  prayer  be  sincere  they  will 
use  those  means  earnestly — they  will  seek  the  Lord  in 
prayer,  seek  to  know  his  Word,  seek  to  obey  it,  seek  and 
enjoy  his  service,  seek  to  put  on  all  the  graces  of  the 
Spirit ;  and  this  being  their  attitude  they  will  have  strong 
faith,  full  assvtrance  of  faith,  and  "shall  never  fall,  but 


69a 


The  New  CreaHon. 


so  an  entrance  shall  be  ministered  unto  them  abundantly 
into  the  everlasting  Kingdom  of  our  Lord  and  Savior 
Jesus  Christ" — in  due  time. — 2  Pet.  i:  10,  11. 

THE  LIFE-SONG  OF  THE  NEW  CREATION. 


My  life  flows  on  in  endless  song; 

Above  earth's  lamentation, 
I  catch  the  sweet,  not  far-off  hymn, 

That  hails  a  New  Creation. 
Through  all  the  tumult  and  the  strife, 

I  hear  the  music  ringing; 
It  finds  an  echo  in  my  soul — 

How  can  I  keep  from  singing? 

What  though  my  joys  and  comfort  die ! 

The  Lord  my  Savior  liveth ; 
What  though  the  darkness  gather  round  I 

Songs  in  the  night  he  giveth. 
No  storm  can  shake  my  inmost  calm. 

While  to  that  refuge  chnging; 
Since  Christ  is  Lord  of  heaven  and  earth, 

How  can  I  keep  from  singing? 

I  lift  mine  eyes;  the  cloud  grows  thin; 

I  see  the  blue  above  it; 
And  day  by  day  this  pathway  smooths, 

Since  first  I  learned  to  love  it. 
The  peace  of  Christ  makes  fresh  my  heart, 

A  fountain  ever  springing; 
All  things  are  mine  since  I  am  his — 

How  can  I  keep  from  singing? 


STUDY  XVII. 


THE  RESURRECTION  INHERITANCE  OF  THB 
NEW  CREATION. 

9tm  amo  Ear  op  Paitb  Must  bs  Trained  is  Ordbr  to  Apprbciats 
8PIRITUAI.  Things  wira  Distinctnbss.— "as  All  in  Adam  Dib, 
BvBit  so  All  iif  Christ  Shall  bb  Madb  Alive."— Tbb  After 
RxscRRBCTioir  TO  LiFB.— Anastasis— Re-stanoino  or  Rbsttrrbc* 
noH.— Not  a  Judgment,  or  Trial,  for  Past  Sins;  but  Another 
Trial  FOR  LiFB. — "Accoumtbd  Worthy  to  Attain  Rbsurrbction." 
— PumsBMBNT  FOR  Sins  of  This  Lifb.— "somb  Men's  Bins  go 
Bbforb  to  Judombnt."— "Thus  is  thb  [Chief!  Resurrection 
OF  THB  [Special]  Dead."— "It  Doth  not  Tet  Appear  What  Wb 
Shall  bb."— "Wb  Shall  bb  Like  Him." 

ONLY  in  proportion  as  the  eye  of  faith  and  the  ear 
of  faith  are  trained  through  the  divine  Word,  are 
the  New  Creatures  enabled  to  appreciate  with  any 
distinctness  the  grandeur  and  glories  of  their  future 
inheritance.  They  cannot  even  begin  to  appreciate 
these  as  natural  men,  nor  can  they  do  so  until  a  full 
consecration  has  been  made,  and  the  holy  Spirit  has  been 
received  as  an  earnest  of  the  future.  Up  to  that  time 
their  knowledge  of  the  futture,  even  after  they  have  come 
into  fellowship  with  God  by  faith  and  justification,  is 
represented  in  the  Levites,  who,  though  acceptable  wor- 
shipers and  servants  of  the  Tabernacle,  were  not  permitted 
to  enter  into  it  and  offer  incense  at  its  golden  altar,  nor 
even  to  behold  its  grandeur.  Whatever  knowledge  the 
Levite  might  have  of  the  glories  of  the  "Holy,"  its  candle- 
stick and  the  light  therefrom,  its  table  of  shewbread,  its 
golden  altar  and  incense,  was  what  he  learned  of  these 
froTn  the  consecrated  priests,  who  alone  had  access  to  it. 

Addressing  these  Royal  Priests  of  the  New  Creation, 
the  Apostle  shows  that,  even  with  theii  fullest  attain- 
ment of  grace  and  knowledge  and  faith  and  spiritual 
sight,  they  will  not  in  the  present  liie  be  able  to  com- 
prehend with  clearness  the  thmgs  of  the  future,  but 

(693) 


694 


The  New  Creation. 


must  still  accept  them  by  faith.  His  words  are,  "  It 
doth  not  yet  appear  what  we  shall  be,  but  we  know  that 
when  he  shall  appear  we  shall  be  like  him,  for  we  shall 
see  him  as  he  is."  (i  John  3:2.)  This  is  satisfactory 
to  the  Lord's  people,  for  though  they  might  without 
impropriety  be  curious  to  know  full  particulars  re- 
specting their  spiritual  bodies,  shape,  size,  elements,  etc., 
they  can  well  imagine  that  the  new  conditions  will  be 
so  different  from  present  conditions  as  to  be  beyond 
the  power  of  human  brain  to  comprehend,  no  matter 
how  particular  the  description  given.  But  the  whole 
question  is  settled  with  the  assurance  that  the  Church 
shall  be  like  her  Lord,  and  see  him — not  as  he  was  in  the 
days  of  his  htuniliation,  the  man  Christ  Jesus,  nor  as  he 
appeared  to  the  disciples  after  his  resurrection,  robed  in 
flesh  in  various  forms,  with  various  garments — but  see 
him  "as  he  is,"  behold  his  glory,  and  be  like  him,  sharing 
his  glory.    This  is  sufficient. 

However,  we  are  glad  that  the  Lord  did  lift  the  veil 
to  some  slight  extent,  permitting  us  a  brief  glance  at  the 
new  conditions  of  otu-  future  inheritance  in  the  de- 
scription of  the  First  Resurrection,  as  given  us  by  the 
Apostle  Paul,  (i  Cor.  15:41-44.)  The  entire  chapter 
is  deeply  interesting  to  every  member  of  the  New 
Creation — not  only  the  verses  which  relate  to  the  First 
Resurrection,  by  which  the  Church,  the  little  flock,  the 
Royal  Priesthood,  will  be  perfected  and  enter  into  the 
joys  of  the  Lord,  but  also  by  reason  oif  its  suggestions 
respecting  the  world's  future  hope.  Indeed,  although 
the  Apostle  addressed  his  epistle  to  the  saints  and  not  to 
others,  nevertheless  to  have  described  the  First  Resurrec- 
tion only  might  have  justified  some  in  supposing  that 
no  blessing  worthy  of  mention  remains  for  the  world 
of  mankind,  or  it  might  have  justified  others  in  the 
thought  that  the  resturection  of  the  world  would  be 
similar  and  merely  later  on.  The  mention  of  the  two 
resurrections  is  specially  helpful,  therefore,  as  corrobo- 
rating the  Scriptural  testimony  that  God  has  a  special 
portion  reserved  in  heaven  for  the  Church — a  spiritual 
portion — and  that  he  has  an  earthly  portion  which  will 


Its  Resurrection  Inheritance.  6gS 


in  due  time  be  revealed,  and  proffered  to  the  world  in 
general.  Because  of  this  relationship  between  the  First 
Resiurection  of  the  blessed  and  holy,  the  Chtirch  (Rev. 
20:  6),  and  the  subsequent  resurrection  of  all  men  who 
will  eventually  accept  God's  favor,  it  will  be  advisable 
for  us  to  take  this  subject  just  as  the  Apostle  presents 
it,  and  consider  both  resurrections. 

"as  all  in  ADAM  DIE,  EVEN  SO  ALL  IN  CHRIST 
SHALL  BE  MADE  ALIVE." 
—I  COR.  15:22.— 

This  declaration  is  set  forth  as  the  conclusion  of  the 
Apostle's  argument  preceding  it.  He  disputes  with 
some  disposed  to  deny  the  resurrection  of  the  dead, 
which  he  affirms.  He  points  out  that  their  contention 
is  irrational,  because  if  the  dead  cannot  rise,  then  is  not 
Christ  risen  from  the  dead;  and  if  Christ  be  not  risen 
from  the  dead  we  have  no  Savior,  no  Mediator,  no  helper, 
and  the  case  of  both  the  Chtirch  and  the  world  is  hope- 
less. The  penalty  for  sin  being  death,  it  was  necessary 
that  Christ  should  die  for  our  sins,  according  to  the 
Scriptures;  but  if  he  never  arose  from  the  dead,  otur 
case  is  as  hopeless  as  though  he  had  never  undertaken 
our  redemption,  because,  even  if  mankind  were  freed 
from  the  curse  of  Adam's  transgression,  freed  from  the 
death  sentence,  it  still  wotdd  be  in  a  hopeless  condition, 
needing  restoration;  and  in  order  to  obtain  that,  it 
would  need  the  Great  Physician,  the  great  Restorer. 

After  laying  the  strongest  imaginable  emphasis  upon 
the  necessity  of  Christ's  resiurection,  as  well  as  upon 
death,  saying,  "If  Christ  be  not  risen  your  faith  is  vain, 
ye  are  yet  in  yotu:  sins.  Then  they  also  which  are  fallen 
asleep  in  Christ  are  perished," — the  Apostle  proceeds  to 
deal  with  the  subject  as  proven,  as  settled  bej'ond  all 
controversy,  saying,  "But  now  is  Christ  risen  from  the 
dead,  and  become  the  first-fruits  of  them  that  slept." 

Having  thus  demonstrated  his  subject,  and  estab- 
lished the  faith  of  his  readers  in  the  general  truth  that  a 
resurrection  is  not  only  possible,  but  necessary,  and  that 
the  proof  of  this  lies  in  the  fact  that  otir  Lord  did  not 


696 


The  New  Creation. 


merely  pretend  to  be  dead,  but  really  "died  for  our  sins," 
and  as  really  arose  from  the  dead,  he  points  out  that  it 
is  on  this  basis  of  faith  that  we  are  privileged  to  think  of 
our  race  as  dead  in  Adam, — not  as  extinct,  not  as  really 
dead ,  but  as  sleeping.  We  are  privileged  to  hope  for  them, 
according  to  the  Lord's  promise,  that  in  the  morning — 
the  resurrection  morning — they  will  all  be  awakened 
from  their  slumbers,  and  come  forth  to  more  favorable 
conditions  than  those  of  the  present  time; — to  a  con- 
dition in  which  sin  and  death  will  not  reign ;  to  a  con- 
dition in  which  Satan  will  not  have  the  power  of  death, 
but  will  be  bound ;  and  in  which  the  Redeemer  will  have 
full  power,  and  will  exercise  that  power  to  the  releasing 
of  the  prisoners  from  the  great  prison-house  of  death. 
This  uplifting  will  be  for  such  of  them  as,  tmder  those 
favorable  conditions,  shall  hear  (obey)  his  voice,  and 
walk  in  the  highway  of  holiness,  up,  up,  up,  out  of  the 
valley  of  the  shadow  of  death  to  the  full  perfection  of 
life  and  peace  and  blessing  originally  provided  for  them 
by  their  Creator,  but  which  they  lost  through  father 
Adam's  disobedience,  and  are  to  regain  through  the  merit 
of  the  second  Adam  and  by  obedience  to  him.  This 
leads  the  Apostle  up  to  the  proposition  (verse  21)  that  it 
is  God's  plan  that  "since  by  man  came  death,  by  man 
should  also  come  the  resurrection  of  the  dead."  There 
is  no  mistaking  the  Apostle's  meaning,  that  the  first  man 
through  whom  came  death  was  Adam,  and  that  the  sec- 
ond man  by  whom  comes  the  resurrection  is  "the  man 
Christ  Jesus,"  who  declared  in  the  days  of  his  flesh, 
"My  flesh  I  will  give  for  the  life  of  the  world."  And 
again,  speaking  of  the  intended  results  of  this  sacrifice, 
he  said,  "I  am  the  resurrection  and  the  life." — ^John 
6: 51;  11: 25. 

The  declaration  of  our  common  version  Bible,  that 
"As  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive,"  is  manifestly  a  mistranslation.  Standing  in  that 
form  it  is  in  conflict  with  other  Scriptures,  which  dis- 
tinctly limit  the  number  of  those  who  shall  be  made 
alive  through  Christ.  The  mistranslation  favors  the 
doctrine  of  universal  salvation,  in  that  it  seems  to  imply 


Its  Resurrection  Inheritance.  697 


that  God's  favor  and  blessing  through  Christ  will  not 
in  any  sense  of  the  word  take  into  consideration  the 
characters  of  those  to  whom  life  shall  be  given.  Other 
Scriptttres,  however,  make  very  clear  that  not  all  shall 
"enter  into  life,"  but  only  those  who  "do  the  will  of  the 
Father  which  is  in  heaven."  A  plain  statement  on  the 
subject  is  foimd  in  the  Lord's  words,  "He  that  hath 
the  Son  hath  life ;  and  he  that  hath  not  the  Son  of  God 
hath  not  life." — i  John  5:  12. 

Many,  in  reading  this  text,  fail  to  give  proper  force 
to  the  words,  "Be  made  alive."  They  think  of  the  pas- 
sage as  signifying  merely  an  awakening  from  the  sleep 
of  death;  but  its  meaning  is  much  more  comprehensive 
and  more  precious  than  this.  The  death  that  came 
through  Adam  was  not  merely  the  loss  of  the  little 
fragment  of  life  which  the  world  possesses  to-day ;  but 
the  loss  of  life  in  its  completest  sense  and  fullest  measure, 
in  which  Adam  possessed  it  as  the  representative  of  tlie 
entire  human  family.  As  "die"  meant  the  loss  of  all 
life,  and  Adam's  dying  began  at  once  after  his  sentence, 
so  to  be  "made  alive"  would  mean  not  merely  a  start 
back  toward  perfect  life  and  out  of  death,  but  would 
properly  be  understood  to  mean  restoration  to  full  per- 
fection of  life  such  as  Adam  had  before  sin — to  be  made 
alive  in  the  sense  of  being  lifted  up  out  of  death.  It  is 
proper  that  this  full  meaning  of  the  word  "life"  should 
be  apprehended  in  considering  this  text,  and  we  should 
remember  that  from  the  Lord's  standpoint  the  entire 
race  of  Adam  is  dead;  not  merely  those  who  have  gone 
into  the  tomb,  but  those  also  who  are  on  their  way 
thither.  Our  Lord's  estimate  of  life  and  death  is 
illustrated  by  his  words,  "Let  the  dead  bury  their  dead; 
go  thou  and  preach  the  Gospel."  (Matt.  8:  22.)  Here 
unbelievers  are  referred  to  as  still  dead,  because  of  having 
no  union  with  the  Life-giver;  while  the  believers  are 
equally  referred  to  as  alive,  though  they  are  saved  from 
death  as  yet  only  by  hope,  and  cannot  experience  the 
actual  delivery  from  the  power  of  death  until  the 
restirrection. — 2  Cor.  i:  10;  Rom.  8:  24. 


698 


The  New  Creation. 


THE  AFTER  RESURRECTION  TO  LIFE. 

We  translate  this  text  properly  when  we  render  it. 
"As  all  in  Adam  die,  even  so  all  in  Christ  shall  be  made 
alive."  Only  those  vitally  connected  with  Adam  died 
becatise  of  his  sin.  Satan,  although  the  father  of  lies  and 
a  murderer  from  the  beginning,  did  not  die  on  accovmt 
of  Adam's  sin,  because  he  was  not  in  Adam  when  the 
latter  was  condemned  to  death;  likewise  the  angels 
which  kept  not  their  first  estate  shared  not  in  Adamic 
death,  because  they  were  not  in  Adam.  The  Apostle's 
point  is  that  Adam  was  the  father,  or  life-giver,  of  a 
race,  and  that  by  disobedience  he,  and  the  race  which 
was  in  his  loins  as  well,  inherited  death  conditions 
which  hurry  them  to  the  tomb  more  or  less  rapidly. 
Now,  then,  as  all  who  were  in  Adam  shared  his  sentence 
and  condemnation,  even  so  all  in  Christ  will  share  divine 
favor  through  him. 

Adam's  race  was  in  him  actually  and  legally,  without 
any  choice  or  volition — in  him  by  nature.  Those  in 
Christ  come  into  him  by  grace — individually  and  on 
conditions.  Under  the  divine  arrangement  the  re- 
demption  of  Adam  from  condemnation  of  death  will 
ultimately  affect  all  of  his  race,  to  the  extent  of  releas- 
ing them  from  the  sentence  of  death,  and  to  the  further 
extent  of  furnishing  them  the  light,  the  knowledge  and 
the  opporttmity  of  coming  into  Christ;  but  it  will  be 
only  those  who  wiU  avail  themselves  of  this  privilege, 
and  come  into  Christ,  that  will  be  made  alive,  in  the 
full,  proper  sense  of  that  word, — lifted  up  out  of  death 
completely.  Adam's  wife  was  of  him  and  represented 
by  him,  as  well  as  were  his  children  in  his  loins:  and 
so  it  is  with  Christ.  His  bride,  or  Church,  is  first 
developed  and  gets  life  of  his  life;  and  later  on  the 
world,  awakened  from  the  "sleep"  of  death  and  brought 
to  a  knowledge  of  the  Truth  during  the  Millennium,  will 
be  privileged  to  come  into  him,  as  their  "father"  by  con- 
secration (Isa.  9:6);  and  if  they  abide  in  this  re- 
lationship it  will  mean  their  development  to  full  resti- 
tution of  human  perfection — to  all  that  was  lost  in  the 
first  Adam.    Thus  all  in  Christ  will  be  brought  to 


Its  Resurrection  Inheritance.  699 


perfection  of  life — "made  alive"  in  the  absolute  and 
complete  sense.  They  were  in  the  first  life-giver  by 
natiire,  and  failed  through  his  failiure.  They  will 
shortly  be  granted  the  opporttmity  of  coming  into  re- 
lationship with  the  second  Adam,  or  life-giver,  and  if 
as  proper  children  they  will  obey  his  voice  they  shall 
live — be  made  alive. 

This  interpretation,  and  no  other,  fits  the  text  to  the 
context.  The  Apostle  progresses  with  the  argument: 
After  saying,  "Even  so  all  in  Christ  shall  be  made  aUve," 
he  adds,  "But  every  man  in  his  own  order."  He 
mentions  as  the  first  order,  the  Chtirch,  the  Bride,  the 
body  of  Christ,  "the  Christ,"  "the  first-fruits,"  the  First 
Resurrection.  (PhU.  3:  10.)  These  come  into  rela- 
tionship with  Christ  dtiring  this  Gospel  age  tmder  its 
*'high  calling,"  and  constitute  Christ's  "pecidiar  trea- 
sure," and  are  to  be  granted  life  on  a  special  plane  with 
the  added  glory,  honor  and  immortality  here  seen,  and 
later  to  be  more  fully  shown. 

"Afterward,"  declares  the  Apostle,  as  of  a  different 
order,  the  remainder  of  those  found  worthy  of  life  shall 
be  made  alive,  or  lifted  up  completely  out  of  sin  and 
death.  The  lifting  up  of  this  second  class  will  be  the 
work  of  the  Millennial  age;  their  being  "made  alive'' 
wUl  be  a  gradual  operation,  attained  by  the  close  of  that 
period.  An  exception — and  therefore,  perhaps,  properly 
to  be  called  another  order  or  band — wUl  be  the  over- 
comers  of  the  period  previous  to  Pentecost,  the  faithful 
ancient  worthies,  referred  to  by  the  Apostle.  (Heb. 
11:39,  40.)  These  having  been  approved  of  God, 
"having  obtained  a  good  report" — their  trial  having 
already  taken  place,  it  wiU  be  unnecessary  that  their 
restitution  out  of  death  and  into  life  should  be  a  gradual 
work.  Their  shortcomings  went  before  to  judgment. 
Their  resurrection,  therefore,  wUl  be  an  instantaneous 
one,  yet  of  a  different  order  or  band  or  class  from  the 
Christ,  Head  and  body. 

Following  the  resurrection  of  the  ancient  worthies  to 
full  perfection  of  human  mind  and  body,  as  the  first  order 
of  natural  man,  we  may  expect  resurrection  work  to 


700 


The  New  Creation. 


commence  with  the  nations,  or  people  of  the  earth,  at 
the  time  of  the  establishment  of  the  Kingdom, — really 
nine-tenths  dead,  but  by  general  usage  called  alive. 
Though  not  in  their  graves  they  will  be  from  the  divine 
standpoint  dead,  and  the  life-giving,  or  restitution, 
processes  will  at  once  begin  with  them.  The  Lord's 
Kingdom,  operating  in  the  world,  and  ruling  it  imder 
laws  of  righteousness  and  love,  will  be  clearly  before 
them ;  and  the  knowledge  of  the  Lord  will  fill  the  whole 
earth  for  their  enlightenment.  They  will  then  have 
full  opportimity  of  choosing  righteousness,  obedience 
and  everlasting  life;  or  of  choosing  vmrighteousness, 
disobedience  and  Second  Death.  Only  those  who  choose 
life,  by  obedience  to  the  voice  of  the  Son  of  Man, 
and  who  become  amenable  to  the  requirements  of  the 
Kingdom  for  their  uplifting,  will  ever  attain  to  full 
restitution,  full  perfection,  lije. 

After  these  shall  have  been  started  in  the  way  to  life, 
some  of  those  in  the  great  prison-house  of  death,  the 
tomb,  will  be  called  forth,  awakened,  to  be  treated  in 
precisely  the  same  manner.  As  the  world  becomes 
/eady  to  receive  them,  others,  and  still  others,  shall  come 
vorth  from  the  tomb  to  enjoy  those  blessed  opportunities 
of  restitution,  resurrection,  provided  for  them  by  God's 
grace  through  the  redemption  which  is  in  Christ  Jesus 
our  Lord.  But  in  every  case  the  test  will  be  the  same: 
"He  that  will  not  hear  [obey]  that  prophet  [the  Christ] 
shall  be  cut  off  from  amongst  his  people  [in  the  Second 
Death — "shall  not  see  life"].  He  who  hears  that  proph- 
et, on  the  contrary,  shall  be  lifted  up  inch  by  inch, 
step  by  step,  out  of  the  death  condition,  until  in  Christ 
and  fully  subordinated  to  him,  he  shall  attain  to  life  in 
its  fullness,  in  its  completeness. 

The  question  will  arise  with  some.  Will  it  not  be 
necessary  that  every  member  of  the  human  family 
shall  go  down  into  the  tomb  before  experiencing  the 
powers  of  that  resurrection  ?  We  answer  that  it  will  be 
necessary  for  all  those  who  will  have  part  in  the  First 
Resurrection  to  go  down  into  actual  death  before 
participating  in  that  resurrection's  blessings,  because 


lis  Resurrection  Inheritance.  joz 


such  was  their  covenant,  and  such  was  the  Lord's  prom- 
ise to  them :  "Be  thou  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life."  It  was  necessary  that  the  Lord, 
the  Captain  of  our  salvation,  should  not  only  make  con- 
secration imto  death  as  a  living  sacrifice,  but  necessary 
also  that  he  should  complete  that  consecration  in  actual 
death.  And  the  same  principle  applies  to  the  entire 
Church  whicji  is  his  body,  and  which  must  "fill  up  that 
which  is  behind  of  the  affiictions  of  Christ,  in  order  to 
be  participators  with  him  in  the  glory  and  blessing  of 
"his  resurrection,"  the  First  Resurrection.  But  as 
concerns  the  world  of  mankind,  it  is  not  necessary  that 
they  should  all  go  first  into  the  tomb  before  participat- 
ing in  restitution,  resurrection,  uplifting. 

As  we  have  already  seen,  the  whole  world,  frogi  the 
divine  standpoint,  has  been  reckoned  as  dead  ever  since 
the  condemnation  came  upon  Adam  because  of  dis- 
obedience. The  whole  world  is  in  prison  at  the  present 
time,  shackled  with  weaknesses,  mental,  physical  and 
moral.  There  are  difi^erent  wards  in  this  prison,  and 
those  whom  men  call  alive,  but  whom  God  calls  dead 
(in  trespasses  and  sins,  and  under  divine  sentence),  are, 
so  to  speak,  still  walking  in  the  prison-yard,  and  have 
not  yet  been  shut  up  in  their  cells,  the  tomb;  but  they 
are  in  prison,  and  none  of  them  can  break  away  from  the 
fetters  of  death  which  are  upon  them.  If  the  order  for 
release  of  all  prisoners  were  sent  to  a  jailer  we  would 
understand  it  to  apply,  not  only  to  those  who  were  shut 
up  in  their  cells,  but  to  all  who  were  in  any  sense  of  the 
word  behind  the  prison  bars  and  tmder  his  power  and 
control  as  the  jailer.  Just  so  it  is  with  death,  the  great 
jailer.  He  has  committed  millions  of  the  race  to  the 
tomb,  and  other  hvmdreds  of  millions  are  still  at  partial 
liberty  in  the  prison-yard,  but  firmly  and  securely  kept, 
and  doing  service  with  groans  and  travailings,  waiting 
for  the  deliverance. 

The  Lord  does  not  explain  the  particulars  of  how 
those  who  have  gone  into  the  prison  precincts  of  the 
tomb  shall  be  brought  forth,  so  that  they  may  hear  the 
voice  of  the  Son  of  Man,  and  by  obeying  they  may  live. 


702 


The  New  Creation. 


(John  5:25.)  We  may  not,  therefore,  arbitrarily  de- 
cide just  what  the  nature  of  the  procedure  will  be.  Evi- 
dently it  is  not  necessary  for  us  to  xuiderstand  the  par- 
ticulars of  this  matter.  Nevertheless,  it  is  interesting 
for  us  to  think  of  it,  and  we  may  assume  that  it  will  not 
be  offensive  to  the  Lord  that  we  should  imagine  a  Uttle 
respecting  the  procedure.  Our  conjecture  has  already 
been  briefly  stated,*  that  each  one  who  is  the  recipient 
of  favor,  as  he  grows  in  knowledge  and  in  love  will  be 
desirous  of  cooperating  as  much  as  possible  in  the  bless- 
ing of  others,  especially  those  near  to  him  of  kin,  and 
that  the  general  channel  of  approach  to  the  Lord  on  the 
subject  would  be  by  prayer  and  preparation,  in  response 
to  which  the  awakenings  will  take  place.  We  surmise 
that  the  world  will  then  approach  the  "Royal  Priest- 
hood^' for  help  in  sickness,  etc.,  even  as  the  Jews  typically 
applied  to  the  Mosaic  priesthood.  Hence  prayer  will  be 
the  usual  channel  for  blessings. 

ANASTASIS — RE-STANDING  OR  RESURRECTION. 

The  real  meaning  of  resurrection,  as  a  promise  set 
before  us  in  the  Scriptures,  has  been  very  generally  lost 
sight  of,  partly  because  our  English  word  resurrection 
is  used  in  a  variety  of  ways.  For  instance,  it  is  not  im- 
common  to  speak  of  "resurrecting"  an  article  of  clothing 
which  had  been  for  a  time  laid  aside;  and  when  a 
graveyard  is  abandoned  it  is  common  to  speak  of 
"resurrecting"  the  corpses  which  had  been  buried 
therein  for  removal  and  re-burial.  Approaching  more 
closely  to  the  legitimate  use  of  the  word,  many  Christian 
people  speak  of  the  resurrection  of  Lazarus,  the  resur- 
rection of  the  son  of  the  widow  of  Nain,  the  resurrection 
of  Jairus'  daughter,  etc.,  and  carry  the  same  thought 
in  their  minds  when  they  speak  of  the  resurrection 
promises  of  the  Scriptures,  to  take  place  in  the  morning 
of  the  Millennial  age.  This  grievous  mistake  has  greatly 
beclouded  all  thought  upon  this  important  subject.  It 
is  not  true  that  Lazarus  and  the  others  mentioned  were 
resurrected ;  they  were  merely  awakened,  reanimated. 


*Vol.  IV.,  p.  640. 


Its  Resurrection  Inheritance.  703 


There  is  a  wide  difference  between  a  mere  awakening  and 
a  fvill,  complete  resurrection  out  of  death  to  perfection 
of  life.  To  awaken  signifies  merely  to  start  again  the 
machinery  of  life — resuscitation — and  this  is  all  that 
was  done  for  Lazarus  or  for  the  son  of  the  widow  of  Nain, 
or  for  Jairus'  daughter.  They  were  still  tmder  the 
sentence  of  death,  and  merely  experienced  a  little 
prolongation  of  the  present  dying  conditions.  They 
were  not  lifted  up,  raised  up  out  of  death  into  perfect 
life  conditions. 

The  word  "resurrection,"  as  foimd  m  the  English 
New  Testament,  is  derived  from  the  Greek  word  anaS' 
tasis  in  every  case  except  one  (Matt.  27:  53,  where  it  is 
from  the  Greek,  egersis,  and  should  properly  be  trans- 
lated, resurgence,  or  reanimation).  The  word  anastasis^ 
which  occurs  forty-three  times  in  the  New  Testament, 
signifies  to  stand  again,  or  to  raise  up  again.  It  is  never 
used  concerning  the  raising  of  a  corpse  to  a  standing 
position  out  of  a  tomb,  nor  does  it  mean  the  mere 
revivifying  or  starting  afresh  the  machinery  of  life.  It 
means  something  far  more  important.  It  is  used  as  the 
antithesis,  or  opposite,  of  death — the  recovery  out  of 
death.  To  get  a  proper  view  of  the  meaning  of  anastasis 
■we  must  have  first  of  all  a  proper  view  of  what  constitutes 
life  from  the  divine  standpoint.  We  must  then  see  what 
constitute  dying  and  death ;  and  with  these  two  thoughts 
before  otir  minds  we  may  grasp  the  thought  of  resurrec- 
tion, or  raising  up  again  out  of  death  into  the  fvdl  perfec- 
tion of  life  from  which  we  all  in  Adam  fell. 

Only  two  men  ever  possessed  life:  first,  Adam,  before 
his  transgression,  before  he  brought  upon  himself  the 
curse  or  sentence  of  death  and  its  processes  of  dying;  and, 
second,  the  man  Christ  Jesus.  The  moment  the  death 
sentence  was  pronounced  against  Adam  his  life  was 
forfeited,  the  dying  process  began,  and  he  was  in  death, — 
hence  no  longer  in  life.  He  kept  sinking  lower  and  lower 
into  death,  until  finally  he  was  completely  dead,  as  he 
was  judicially  dead  from  the  moment  of  the  sentence. 
Adam's  posterity  has  never  had  life;  the  spark  which 
flickers  for  a  few  years  not  being  recognized  of  God,  ia 


704 


The  Ngw  Creation. 


view  of  the  fact  that  the  death  sentence  rests  upon  all, 
and  in  view  of  the  fact  that  those  bom  into  the  world  do 
not  receive  life  in  the  ftdl  sense  of  that  word,  but  merely 
a  dying  condition.  As  already  pointed  out,  the  whole 
world  is  already  dead,  from  the  standpoint  of  Justice; 
and  God  recognizes  as  having  life  (even  reckonedly) 
only  those  who  have  become  tmited  to  the  Son  of  God, 
the  Redeemer  of  men,  the  Life-giver. 

If  this  thought  of  what  constitutes  life  and  what 
constitutes  dying  be  kept  in  mind — if  it  be  remembered 
from  what  a  glorious  height  and  perfection  of  life  man 
fell  into  the  present  condition  of  degradation  and  death, 
— then,  and  then  only,  can  the  meaning  of  the  word 
anastasis  be  rightly  appreciated  as  signifying  a  stand- 
ing again,  a  raising  up  again  to  the  condition  from 
which  the  fall  took  place  to  the  condition  of  perfection 
in  which  father  Adam  was  created.  It  is  to  this  con- 
dition of  perfection  that  God  proposes  to  bring  all  who 
will  of  the  world  of  mankind  through  Christ.  The  con- 
dition is  that  when  brought  to  the  knowledge  of  the 
Truth  they  shall  accept  divine  favor,  and  demonstrate 
their  loyalty  by  obedience  to  the  spirit  of  the  divine 
Law. 

This  word  anastasis  is  never  used  in  connection  with 
the  mere  resuscitation  of  the  dead.  A  careful  exami- 
nation of  the  forty-three  texts  of  Scripture  in  which  this 
word  anastasis  occurs  will  find  them  all  in  absolute 
accord  with  the  definition  and  signification  here  attached 
to  the  word — a  r^-standing,  a  r^-covery  from  death,  a 
r^-entrance  into  perfect  life.  One  text  alone  out  of  the 
forty-three  might  be  considered  obscvire  by  some:  it  is 
found  in  Heb.  11:35.  There  anastasis  is  rendered 
"raised  to  life  again."  The  entire  statement  reads, 
"Women  received  their  dead  raised  to  life  again."  The 
general  supposition  regarding  these  words  seems  to  be 
that  the  Apostle  referred  to  the  two  women  whose  sons 
were  revivified,  one  by  the  prophet  Elijah  and  the  other 
by  the  prophet  Elisha.  (i  Kings  17:  17-23;  2  Kings 
4:  18-37.)    We  dissent  from  this  view  for  two  reasons: 

(i)  It  is  not  in  accord  with  the  significance  of  the  word 


{ts  Resurrection  Inheritance.  705 


anastasts,  as  indicated  by  the  other  forty-two  uses  of  the 
word  in  the  New  Testament. 

(2)  Because  such  an  interpretation  wovdd  not  so 
well  agree  with  the  argument  of  the  Apostle  in  Heb.  1 1 . 
The  argument  set  forth  is  the  faith  of  the  ancient 
worthies  in  God  and  in  a  future  resurrection,  which 
should  be  rewarded  after  the  glorification  of  the  Chtirch, 
as  specified  in  verse  40.  The  "better  resvirrection" 
which  they  might  hope  for,  and  which  constituted  the 
basis  of  their  faith,  is  still  future,  as  declared  in  verse 
39 — they  "received  not  the  promise" — they  did  not 
receive  the  reward ;  hence,  any  awakening  of  their  sleep- 
ing ones  was  not  the  reward,  not  the  promise  for  which 
they  were  seeking.  The  Apostle  has  been  mentioning 
Gideon,  Balak,  Samson,  Jephtha,  David,  Samuel  and 
the  prophets,  who  accomplished  wonderful  things  imder 
the  Lord's  power  and  in  accord  with  their  faith,  hazard- 
ing, and  in  many  instances  sacrificing,  their  lives  in  the 
Lord's  service.  The  women  had  less  opporttmity  in 
these  respects,  and  yet  the  Apostle  would  have  us  knoM 
that  the  wives,  mothers  and  daughters  in  Israel,  whose 
faith  in  the  Lord  was  such  as  to  lead  them  to  sympathize 
and  cooperate  with  the  men  who  engaged  in  these  war- 
fares and  sacrifices,  were  participants  with  their  hus- 
bands, sons  and  fathers ;  and  by  encouraging  them  to 
faithfulness  became  sharers  with  them  in  the  sacrifices 
of  faith,  and  by  faith  looked  forward  into  the  future  and 
realized  the  better  restirrection  that  would  ultirriately 
come  to  the  Lord's  faithful.  Looking  by  the  eye  of  faith 
down  into  the  future,  they  in  faith  received  their  dead 
raised  to  life  again,  or  "by  resurrection."  (R.  V.)  And 
who  will  dispute  that  if  the  faith  of  Abraham,  when 
willing  to  offer  up  his  son  Isaac,  was  acceptable  to  God, 
the  faith  of  wives,  mothers  and  daughters  in  Israel,  who 
fully  entered  into  the  spirit  of  the  male  representatives  in 
the  sufferings,  wars,  endurances,  etc.,  would  be  equally 
pleasing  to  the  Lord ;  and  would  it  not  indicate  that  if  pos- 
sessed of  masculine  powers  they  too  woiild  have  been  va- 
liant in  fight,  faithful  in  trials  of  cruel  mockings  and  scourg- 
ings  and  of  bonds  and  imprisonments,  etc.  ?  Suchwo- 
45  F 


7o6 


The  New  Creation. 


men  (probably  few,  as  were  the  men  whom  the  Apostle 
described)  were  no  doubt  approved  of  the  Lord  also, 
and  will  doubtless  be  granted  a  part  in  the  "better  resur. 
rection"  provided  by  the  Lord  for  these  ancient  worthies. 

While  anastasis  signifies  raising  again,  completely, 
out  of  death,  it  in  no  sense  of  the  word  limits  the  process 
so  as  to  make  it  either  instantaneous  or  gradual.  As 
a  matter  of  fact,  we  note  that  our  Lord's  resurrection 
was  an  instantaneous  one  from  death  to  the  perfection 
of  life,  while  the  world  in  general  is  to  have  a  gradual 
resurrection,  or  raising  up  to  life,  which  will  occupy  a 
large  proportion  of  a  thousand  years,  appointed  for  this 
resurrection,  or  restitution,  work.  Neither  does  anas- 
tasis change  the  nature  of  the  being  that  shall  be  raised 
up,  for  the  raised-up  one  will  be  of  the  same  nature  as  when 
he  died.  The  Apostle  points  this  out  in  his  discourse  on 
the  subject,  assuring  us  that  in  resuirrection  the  Lord 
will  give  to  every  seed  its  own  appropriate  kind  of  body, 
(i  Cor.  15:  35-38.)  A  human  being  having  gone  down 
into  death,  resurrection  processes  would  not  change  his 
nature,  according  to  the  meaning  of  this  word  anastasis. 
It  simply  signifies  that  the  being  that  is  in  death  is 
the  being  who  is  to  be  made  to  stand  up  in  life  again. 

Here  we  note  the  harmony  of  the  Scriptxare  teaching 
that  (i)  our  Lord  Jesus  changed  his  nature  when  he 
left  the  glory  of  the  Father,  and  became  a  man,  taking 
our  nature;  (2)  that  he  changed  his  nature  again  when 
he  sacrificed  himself  as  a  man,  and  was  begotten  as  a 
New  Creature  at  the  time  of  his  baptism  at  thirty  years 
of  age.  It  was  this  New  Creattu"e,  no  longer  earthlj', 
but  heavenly,  that  was  resurrected  on  the  third  day  and 
received  a  body  as  it  pleased  the  Father — a  spirit  body, 
a  body  of  suitable  kind.  He  was  raised  up  completely 
out  of  death  to  perfection  of  life  on  the  plane  to  which 
he  was  previously  begotten.  Similarly  the  Church,  the 
New  Creation,  under  and  associated  with  her  Lord,  the 
Head,  is  to  have  part  in  the  same  resurrection;  and  be- 
cause they  are  counted  as  members  of  his  body  they  are 
said  to  have  part  in  "his  resurrection" — the  First 
Resxirrection  (chief,  most  important).    They,  too,  are 


Its  Resurrection  Inheritance.  707 


"begotten  again,"  "begotten  of  the  Spirit"  as  New 
Creatures, — therefore  their  different  resurrection. 

The  natural  man,  who  does  not  become  a  New 
Creatvu-e,  who  does  not  experience  a  begetting  again  to  a 
new  nature,  remains  a  natural  man,  and  his  anastasis,  or 
standing  up  again,  will  signify  his  uplift  as  a  htiman  being 
to  the  full  perfection  of  the  human  nature,  from  which 
the  whole  race  fell  representatively  in  the  person  of 
Adam.  The  "better  resurrection"  for  which  the  Apostle 
tells  us  the  ancient  worthies  hoped,  will  not  be  the  First 
Resurrection,  which  is  limited  to  those  called  during  the 
Gospel  age — Christ  the  Head  and  the  Chtirch  his  body. 
The  "better  resurrection"  which  these  ancient  worthies 
will  receive,  superior  to  that  of  their  fellow-creattires, 
will  consist  in  its  being  an  instantaneous  resurrectioc 
to  htmian  perfection,  at  the  beginning  of  the  Millennial 
age,  instead  of  a  gradual  restuxection  "by  judgments" 
during  that  age.  This  will  permit  them  to  be  the  honored 
servants  of  the  Christ,  the  servants  of  the  Kingdom, 
during  the  Millennivim,  and,  as  perfect  men,  to  be  made 
"princes  [chiefs]  in  all  the  earth."  (Psalm  45:  16.) 
It  will  be  the  privilege  of  these  worthies  to  administer 
the  laws  of  the  Kingdom,  as  the  agents  and  representa- 
tives of  the  spiritual  Christ,  unseen  of  men.  Their 
blessing,  therefore,  above  their  fellows,*  will  be  two-fold; 
first,  in  that  their  trial  is  in  the  past,  and  that  their 
reward  of  perfection  will  be  instantaneous,  giving  them, 
by  reason  of  this,  nearly  a  thousand  years  of  advantage 
over  others;  and  second,  because,  under  the  Lord's 
providence,  this  will  permit  them  to  participate  in  the 
great  work  of  restitution  and  blessing  as  the  earthly 
phase  of  the  Kingdom,  the  human  agents,  or  channels, 
through  whom  the  Christ  will  largely  operate. 

*The  great  company,  although  they  cannot  be  counted  tn 
as  participants  of  the  First  Resurrection,  and  sharers  ot  its 
glory,  honor  and  immortality,  nor  counted  in  with  the 
ancient  worthies ,  must ,  nevertheless ,  be  cotinted  as  overcomers 
even  though  the  overcoming  be  through  great  tribulation. 
And  as  overcomers,  they  must  be  esteemed  to  pass  from  death 
tmto  life,  and,  therefore,  to  be  subjects  of  an  instantaneous 
resurrection,  and  not  a  gradual  one,  as  in  the  case  of  the 
irorld,  whose  trial  is  futtue. 


7o8 


The  New  Creation, 


The  anastasis  of  the  world  in  general  will  be  dependent, 
in  the  case  of  each  individual,  upon  his  own  progress  on 
the  "highway"  of  holiness.*  As  the  Master  explained 
"All  that  are  in  their  graves  shall  hear  the  voice  of  the 
Son  of  Man,  and  shall  come  forth."  But  the  coming 
forth  is  merely  the  awakening  in  the  case  of  those  whose 
judgment,  or  trial,  shall  not  have  been  previously 
passed  successfully;  and  as  only  the  overcomers  of  this 
Gospel  age  will  come  forth  to  the  First  Resturection,  and 
the  overcomers  of  the  past  ages  to  a  better  resurrection 
on  the  himian  plane,  the  remainder  of  the  world  wUl 
come  forth,  as  the  Lord  has  declared,  to  a  resurrection 
by  judgment. — John  5:  sg.f 

In  John  5:  25,  OUT  Lord  indicates  how  the  passing 
from  death  to  life  is  to  be  accomplished,  saying,  "The 
hoiu"  cometh,  and  now  is,  when  the  dead  shall  hear  the 
voice  of  the  Son  of  God,  and  they  that  hear  shall  live." 
Bearing  in  mind  that  the  whole  world  is  dead  from  the 
divine  standpoint,  we  see  that  the  apostles  and  the 
early  Church  were  called  out  of  this  dead  world,  and 
as  members  of  it  were  granted  the  opportunity  of  hear- 
ing the  message  of  life  from  the  Son  of  God.  In  propor- 
tion as  they  gave  heed  they  came  into  closer  and  closer 
vital  relationship  with  the  Life-Giver:  and  so  all  who 
have  become  one  with  him  from  that  day  to  the  present 
have  heard  [obeyed]  his  voice,  his  message,  and  pro- 
portionally have  come  into  his  favor  and  will  share  his 
rewards.  Similar  will  be  the  procedure  of  the  coming 
age:    "The  knowledge  of  the  Lord  shall  fill  the  whole 

*Vol.  I.,  p.  205. 
tThe  rendering  of  our  Common  Version,  "resurrection  ot 
damnation,"  is  a  serious  error  which  has  greatly  assisted  in 
beclouding  the  minds  of  many  respecting  the  true  import  of 
this  passage.  Many  seem  to  gather  from  it  the  thought  that 
some  will  be  resurrected  merely  to  be  damned  or  condemned 
again.  The  very  reverse  of  this  is  the  truth.  The  word 
rendered  "damnation"  in  this  verse  is  the  Greek  word  krists, 
which  occurs  repeatedly  in  the  same  chapter  and  is  properly 
rendered  judgment.  It  should  be  so  rendered  in  this  case, 
and  is  so  rendered  in  the  Revised  Version. 


Its  Resurrection  Inlieritance.  709 


earth,"  and  "There  shall  be  no  need  to  say  to  one's 
neighbor,  Know  thou  the  Lord,  for  all  shall  know  him, 
from  the  least  imto  the  greatest."  "All  that  are  in  their 
graves  shall  come  forth,"  shall  be  awakened  that  they 
may  "hear  the  voice  of  the  Son  of  God,  and  they  that 
hear  [obey]  shall  live." 

As  with  the  Gospel  Chttrch  of  the  present  time,  the 
hearing  of  the  voice  of  the  Son  of  God  is  a  gradual  matter, 
line  upon  line,  precept  upon  precept,  so  it  will  be  with 
the  world  during  the  Millennial  age.  The  obedient  will 
gradually  come  to  clearer  and  clearer  appreciation  of  the 
lengths  and  breadths  and  heights  and  depths  of  divine 
love  and  justice  and  provision.  But  those  who  will  obey 
that  great  Teacher's  commands  will  not  then  receive 
persecutions  and  oppositions,  as  do  those  who  seek  to 
follow  his  Word  now,  for  then  Satan  will  be  bound,  and 
the  laws  of  the  Kingdom  will  be  in  force,  and  those  who 
are  in  accord  with  righteousness  will  be  blessed  and 
uplifted,  and  those  who  would  fight  against  the  King- 
dom and  oppose  its  ride  in  any  particular  will,  after 
reasonable  trial,  be  esteemed  despisers  of  the  grace  of 
God,  and  will  be  cut  off  from  amongst  the  people. — ^Acts 
3:  23;  Isa.  65:  20. 

We  see,  then,  that  the  declaration  of  otir  Lord  of  a 
general  awakening  of  the  dead  signifies  a  great  blessing, 
the  fruit  of  his  redemptive  work.  We  see  that  those 
who  have  done  good,  who  shall  come  forth  unto  "the 
resurrection  of  life" — ^that  is,  who  will  come  forth  in  the 
resturection  ftilly  alive — can  refer  only  to  overcoming 
classes,  the  Chtirch,  the  ancient  worthies,  and  the  great 
company.  These  alone  can  be  said  to  have  done  good, 
done  well  in  the  Lord's  estimation, — passed  divine 
approval.  We  should  not  understand  the  expression 
"done  good"  to  mean  done  perfectly,  up  to  the  divine 
standard  in  thought,  word  and  deed,  because  the  Apostle 
expressly  explains  to  us  that  "there  is  none  righteous, 
no,  not  one,"  in  all  these  particulars.  The  nearest 
approach  to  righteousness  which  is  possible  to  any  of  us 
is  purity  of  heart — righteousness  of  intention. 


710 


The  New  Creatioi* 


The  remainder  >i  the  world  are  all  included  together 
in  the  term  "they  that  have  done  evil" — who  have  not 
been  acceptable  to  God.  This  includes  not  only  those 
who  have  not  been  acceptable  as  heathen,  because  they 
have  not  known  the  great  Mediator,  and,  therefore,  have 
not  been  privileged  to  approach  the  Father  through 
him,  but  it  includes,  also,  all  those  who  have  heard 
something  respecting  Jesus,  and  who  have  imderstood 
something  respecting  his  reconciling  work,  and  who, 
possessing  this  knowledge  in  various  degrees,  have  not 
responded  to  the  privileges  and  opporttmities  accorded 
them, — have  not  consecrated  themselves  fully,  com- 
pletely. All  these,  from  the  divine  standpoint,  have 
"done  evil," — they  are  disapproved. 

It  will  be  noted  at  once  that  this  class  includes  many 
"highly  esteemed  amongst  men,"  both  in  and  out  of 
nominal  church  systems — many  of  the  noble,  the  wise, 
the  rich,  the  great  and  the  learned.  It  surely  must 
cause  our  hearts  to  rejoice,  then,  that  the  Lord  has 
provided  for  the  awakening  of  these  also,  and  that 
although  they  will  not  "come  forth"  unto  the  .life- 
resurrection  they  will  "come  forth"  to  have  the  oppor- 
tunities of  participation  in  the  gradual  resurrection  by 
judgments  that  during  the  Millennial  age,  the  thousand- 
year  day  of  judgment,*  or  trial,  they  may  stand  their 
tests  under  such  favorable  conditions  as  God's  Word 
has  indicated. 

They  shall  hear  the  voice  of  the  Son  of  God ; — not  the 
jargon  of  conflicting  creeds,  as  expressed  by  the  different 
sects  of  Christendom  and  of  the  world.  It  will  be  a 
pure  language,  or  a  pure  message,  that  will  be  given  to 
them.  (Zeph.  3:9.)  Their  blind  eyes  shall  all  be 
opened;  their  deaf  ears  shall  all  be  unstopped;  they 
shall  hear;  they  shall  know;  and  it  will  be  entirely  their 
own  fault  if  they  do  not  profit  by  the  joyful  message 
and  lay  hold  upon  the  favors  of  God  extended  to  them 
through  the  Life-Giver,  the  Christ,  and  thus  step  by 
step,  inch  by  inch,  gam  victories  over  their  weaknesses 
and  imperfections,  mental,  moral  and  physical,  until, 
*Vol.  I.,  p.  137. 


Us  Resurrection  Inheritance. 


711 


in  the  close  of  their  judgment,  or  trial  time,  they  shall 
have  attained  to  life-conditions — perfection — to  all 
that  was  lost  in  Adam  and  redeemed  by  the  precious 
blood  of  Christ. 

NOT  A  JUDGMENT,  OR  TRIAL,  FOR  PAST  SINS;  BUT  ANOTHER 
TRIAL  FOR  LIFE. 

We  are  to  remember  that  the  trials  and  testings  which 
will  then  be  upon  the  world  in  general  will  not  be  in  the 
nature  of  trials  to  which  criminals  are  subjected  in  the 
present  time,  when  the  Court  and  jury  sift  the  evidence 
to  ascertain  whether  or  not  the  culprit  is  guilty,  and,  it 
so,  what  the  punishment  should  be.  There  is  no 
question  respecting  the  guilt  of  our  race,  and  no  trial 
or  judgment  is  proposed  to  ascertain  whether  man  was 
guilty  of  disobedience  to  God,  nor  to  ascertain  whether 
or  not  God's  penalty  of  death  was  a  just  one. 

The  judgment,  or  trial,  of  the  Millennial  age  will  be 
along  totally  different  lines,  and  '^•ould  correspond 
more  nearly  to  the  treatment  of  a  child  whom  the 
parent  had  found  guilty  and  worthy  of  stripes,  and  to 
whom  the  stripes  had  been  administered,  and  who,  after 
receiving  his  punishment  would  be  asked  by  the  parent : 
"Now,  do  you  acknowledge  yotir  favilt?  Do  you 
acknowledge  the  justice  of  the  punishment  you  have 
received?  and  are  you  willing  henceforth  to  be  an  obedi- 
ent child?"  Upon  an  afifirmative  answer  the  parent 
might  say, — "We  will  see!  I  will  judge,  or  try,  or  test 
you  during  to-day,  and  if  I  find  you  sincerely  repentant 
and  earnestly  desirous  of  doing  my  will,  I  will  by  even- 
ing bring  you  back  into  full  fellowship,  and  grant  you 
all  the  privileges  which  yon  had  before  the  transgres- 
sion." Such  is  the  nature  o*  the  judgment,  or  trial,  of 
the  next  age — a  trial  to  ascertain  which  members  of 
the  guilty  world,  after  having  suffered  the  wages  of  sin, 
death,  for  six  thousand  years,  with  groans  and  travail- 
ings  of  pain  shall  have  learned  the  lesson  of  the  ex- 
ceeding sinfulness  of  sin,  and  the  great  blessing  that 
attends  righteousness,  and  shall  desire  to  be  conformed 
to  the  will  of  God  in  all  things. 


712 


The  New  Creation. 


Obedience  will  be  enforced  from  the  beginning,  and 
only  those  who  positively  refuse  to  make  progress  will 
be  cut  off  even  after  a  hundred  years  of  trial;  such  as 
make  even  outward  progress,  and  conform  outwardly 
to  the  laws  of  the  Kingdom,  wUl  be  permitted  to  go  on, 
and  be  granted  opportvmities  of  growing  in  grace,  in 
knowledge  and  in  love.  But  in  the  end  of  the  Millennial 
age  there  will  come  a  crucial  test  of  all — not  in  respect 
to  their  outward  conduct,  which  must  have  been  good, 
else  they  could  not  have  maintained  their  position,  but 
would  have  been  previously  cut  off  from  life,  in  the 
Second  Death.  This  final  test  will  be  in  respect  to 
their  heart  loyalty  to  the  principles  of  righteousness. 
All  will  be  tested  in  this  regard;  and  all  not  foimd 
thoroughly  loyal  and  obedient  to  the  Lord  will  be  cut 
off  in  the  Second  Death, — will  be  permitted  to  go  no 
further  in  the  enjoyment  of  the  divine  favors.  But  how 
gracious  the  divine  provision  thus  made!  How  long- 
suffering  does  this  divine  plan  show  our  heavenly  Father 
and  our  Redeemer  to  be  toward  the  children  of  men! 
Surely  such  patience  and  forbearance  will  attract  to 
the  Lord  all  who  will  be  worthy  of  life  everlasting;  and 
as  respects  the  destruction  of  others,  all  in  accord  with 
the  Lord  will  be  prepared  to  say,  in  the  language  of 
inspiration,  "True  and  righteous  are  thy  judgments, 
Lord  God  Almighty!" — Rev  i6:  7. 

ACCOUNTED  WORTHY  TO  ATTAIN  RESURRECTION. 

From  this  standpoint  we  see  a  meaning  in  the  Lord's 
words,  "They  that  shall  be  accounted  worthy  to  attain 
that  world  and  the  resurrection."  (Luke  20:35.) 
Extremely  few,  a  "little  flock"  only,  are  counted 
worthy  to  attain  that  world  and  the  "better"  resur- 
rection in  advance  of  the  Millennium.  The  great  mass 
of  mankind,  including  those  to  whom  the  Lord  addressed 
these  words,  will  come  forth  unto  "resurrection  by 
judgment,"  and  then  it  will  remain  for  them  to  prove 
themselves  worthy  of  perfect  life,  which  alone  will  be 
permitted  to  endure  beyond  the  Millennial  age  into 
the  everlasting  ages  of  the  future.    The  obedient  only 


Its  Resurrection  Inheritance.  713 


will  be  permitted  to  attain  to  resurrection,  being  lifted 
fully  and  completely  out  of  death, — a  gradual  progress, 
and  gradual  attainment.  As  we  have  already  seen, 
those  who  will  then  walk  on  the  highway  of  holiness 
must  "go  up  thereon."  It  will  be  an  upward,  ascending 
path,  and  require  effort  and  overcoming  on  the  part  of 
those  who  woidd  retrieve  all  that  was  lost — human 
perfection. 

As  we  closely  scrutinize  this  feature  of  the  divine 
plan,  we  are  amazed  at  its  reasonableness  and  con- 
sistency, and  the  advantages  it  will  offer  to  those  for 
whom  it  is  provided.  We  can  readily  see,  for  instance, 
that  any  other  plan  would  be  to  the  disadvantage  of 
those  for  whom  the  Millennial  advantages  are  specially 
designed.  Take  for  instance,  Nero.  Suppose  that  he 
were  given  an  instantaneous  resurrection  to  life; — 
suppose  that  he  should  "come  forth"  from  the  tomb 
perfect,  mentally,  morally  and  physically:  that  would 
not  be  Nero.  That  perfect  being  could  not  in  any  sense 
of  the  word  identify  himself  with  the  Nero  of  the  past ; 
nor  could  those  who  had  been  his  associates  identify 
him.  Neither  cotild  we  imagine  him  to  "come  forth" 
perfect  as  respects  human  organism,  and  yet  imperfect 
in  mind  and  character.  All  who  have  learned  even  the 
first  principles  of  the  laws  of  physiology,  must  see  at 
once  the  absurdity  of  such  a  proposition.  Those  laws 
most  distinctly  teach  us  that  character  and  organism 
are  one;  that  a  perfect  organism  would  surely  indicate 
a  perfect  character.  But  if  we  should,  for  the  moment, 
assume  either  of  these  unreasonable  propositions  we 
would  at  once  be  met  with  the  objection  that  a  thousand 
years  would  be  too  long  a  period  in  which  to  test  the 
obedience  or  disobedience  of  a  perfect  being.  Adam, 
as  a  perfect  being,  received  a  very  brief  trial,  so  far  as 
we  may  judge  from  the  Scriptures. 

further,  if  we  could  imagine  the  world  perfect  and 
on  trial,  we  would  be  obliged  to  imagine  them  also  as 
subjected  to  the  perfect  law;  and  that  being  without 
imperfections  they  would  also  be  without  any  screen,  or 
covering  of  blemishes,  and  therefore  in  the  very  same 


714 


The  New  Creation. 


position  that  Adam  stood  at  the  beginning,  in  his  trial. 

In  this  view  of  things  there  woiild  be  no  necessity  for 
Christ's  Mediatorial  Kingdom  and  reign  of  a  thousand 
j'ears;  because  the  perfect  law  represents  divine  justice, 
the  same  that  dealt  with  Adam  in  the  beginning,  and  the 
same  that  must  pass  upon  mankind  in  the  end — at  the 
close  of  the  Millennium,  ere  the  world  could  be  accepted 
by  God  to  everlasting  favor.  Such  views,  we  see  there- 
fore, are  entirely  at  variance  with  the  divine  arrange- 
ment. 

Let  us  now  notice  the  beauty  and  harmony  and  reason- 
ableness and  consistency  of  the  divine  plan  of  a  restir- 
rection  by  judgments,  (i)  The  world  coming  forth  in 
practically  the  same  mental,  moral  and  physical  con- 
dition in  which  they  entered  the  tomb,  would  at  once 
identify  themselves  personally  and  in  relationship  to 
others.  "As  the  tree  falleth  there  it  shall  be,"  and  the 
awakening,  or  calling  forth  from  the  tomb,  will  be  as 
the  termination  of  a  sleep,  the  very  figiire  which  the 
Lord  uses  not  only  in  respect  to  the  body  of  Christ,  but 
to  the  world  in  general,  whose  future  awakening,  being  a 
part  of  his  plan,  is  spoken  of  as  an  arousing  from  sleep. 
As  one  awakening  from  a  sleep  finds  himself  in  practically 
the  same  condition  in  which  he  laid  douTi,  plus  a  shght 
invigoration,  and  is  able  speedily  to  recall  the  events  and 
circumstances  that  preceded  his  sleep,  so  we  believe  it 
will  be  with  the  world  in  general,  when  they  shall  "hear 
the  voice  of  the  Son  of  Man  and  shall  come  forth." 

We  do  not  mean  by  this  that  they  will  come  forth  in 
precisely  the  same  physical  condition  as  at  the  moment 
of  dying,  because  this  would  involve  an  absurdity.  For 
instance,  the  one  whose  lungs  were  decayed  imtil  the 
last  breath  was  a  gasp,  we  need  not  expect  will  come 
back  gasping  and  without  lungs;  the  one  whose  head 
had  been  severed  from  the  body  wotild  not  be  awakened 
without  a  head,  and  likewise  the  one  who  had  lost  arms 
or  feet  or  fingers  or  toes,  could  not  reasonably  be  ex- 
pected to  "come  forth"  without  these  members.  In  the 
absence  of  anything  definite  in  the  Scriptures  to  guida 
oxir  judgments,  we  must  suppose  that  the  coming  forth 


Its  Resurrection  Inheritance.  715 


of  the  world  will  be  with  what  would  now  be  considered 
average  health  and  strength;  such,  for  instance,  as  the 
Lord  was  pleased  to  grant  to  those  whom  he  healed 
at  his  first  advent.  The  healed  ones  were  not  made 
perfectly  whole,  else  many  of  them  might  have  lived  for 
centuries,  as  did  the  perfect  Adam.  Rather,  we  are  to 
presume  that  the  restorations  were  to  average  health 
and  strength,  and  that  so  it  will  be  in  the  awakening 
time,  when  the  same  voice  shall  call  them  forth  from 
the  sleep  of  death,  that  they  may  hear  his  words  and 
by  obedience  "attain  unto"  life  everlasting  and  its 
perfections  of  mind  and  body,  for  which  he  has  arranged 
the  times  of  restitution  and  the  Kingdom  disciplines, 
judgments  and  blessings. 

The  threads  of  existence  being  taken  up  just  where 
they  were  dropped  in  death,  the  weaving  of  experience 
will  proceed  and  rapidly  adapt  itself  to  the  changed  con- 
ditions; and  meantime  the  individual  will  neither  lose 
his  identity,  nor  be  lost  to  the  world  and  social  circle  of 
which  he  has  been  a  part.  Thus  past  experiences  with 
sin  and  selfishness  will  constitute  a  valuable  asset  of 
knowledge,  helpful  in  proper  estimation:  in  the  futiu"e, 
enabling  the  revived  one  to  appreciate  the  advantages 
accruing  from  the  reign  of  righteousness  and  life  as  in 
contrast  with  the  previous  reign  of  sin  and  death.  It 
will  be  to  his  advantage,  too,  that  he  must  first  of  all 
accept  Christ  the  King  as  his  Redeemer,  acknowledging 
his  own  imperfection  and  vmworthiness, — must  lay 
hold  upon  the  Life-Giver  before  ever  he  can  start  upon 
the  highwa)^  of  holiness.  It  will  be  to  his  advantage, 
too,  that  he  must  take  steps  himself  in  the  overcoming 
of  his  own  weaknesses,  and  in  the  attainment  of  per- 
fection set  before  him  as  the  goal. 

The  lessons  of  experience  thus  gained  will  be  deeply 
engraven  upon  his  memory,  upon  his  character,  and 
will  fit  and  prepare  him  for  the  final  testing  in  the  close 
of  the  Millennial  age,  when  absolute  heart-loyalty  will  be 
required.  Meantime,  however,  his  imperfections  will 
not  work  to  his  detriment  or  hindrance,  for  in  propor- 
tion to  his  weakness  or  strength  of  character  will  be  the 


7i6 


The  New  Creation. 


requirements  of  the  judges — all  ol  whom  aire  being  now 
prepared  by  their  own  experiences  with  sin  and  weak- 
ness to  judge  sympathetically  and  to  be  truly  helpful. 
Such  experiences  on  the  part  of  the  judges  would  not 
be  so  essential  were  not  this  the  divine  plan  of  gradual 
recovery — "resurrection  hy  judgment." 

This  view  is  in  full  accord,  too,  with  the  divine  state- 
ment by  the  mouth  of  Daniel  the  prophet  respecting 
the  resurrection:  "Many  of  them  that  sleep  in  the  dust 
of  the  earth  shall  awake,  some  to  everlasting  [lasting] 
life,  and  some  to  shame  and  everlasting  [lasting]  con- 
tempt." (Dan.  12:  2.)  Here  we  see  the  same  divi- 
sion of  the  awakened  ones  that  our  Lord  more  particularly 
explains.  One  class  is  awakened  to  life  in  its  full,  com' 
plete  sense — lasting  life;  the  other  class  is  awakened, 
but  not  in  life.  When  awakened  it  is  still  in  death, 
because  not  approved  of  God — not  vitally  connected  with 
the  Son.  "He  that  hath  the  Son  hath  life;  he  that 
hath  not  the  Son  shall  not  see  life."  The  world  in 
general,  then,  "come  forth"  that  they  may  be  brought 
to  the  knowledge  of  the  fact  that  life  and  restitution 
have  been  provided  by  God's  grace  through  the  great 
atonement  sacrifice;  that  the  Life-Giver  has  taken  his 
great  power  and  glory,  as  Prophet,  Priest  and  King,  and 
that  by  coming  into  him  they  may  gradually,  step 
by  step,  attain  to  life. 

The  prophet's  statement  respecting  this  second  class — 
that  they  come  forth  to  shame  and  lasting  contempt — is 
significant.  If  they  came  forth  perfect  they  would  not 
be  in  a  shameful  and  contemptible  condition,  for  per- 
fection is  always  admirable.  These  words,  therefore, 
attest  that  they  come  forth  imperfect,  and  oiu-  Lord's 
added  explanation  assures  us  that  they  come  forth  in 
their  imperfection,  that  they  may,  if  they  will,  attain 
resurrection,  perfection,  under  the  trials  or  judgments  to 
which  they  will  be  subjected — rewarding  their  obedi- 
ences and  chastising  and  disciplining  their  disobediences. 

We  have  already  used  Nero  as  an  ilUistration ;  and  as 
he  surely  will  be  one  of  those  who  will  come  forth  to 
shame  and  to  lasting  contempt,  we  may  as  well  use 


Its  Resurrection  Inheritance.  717 

him  in  further  illustration.  When  we  remember  that 
the  awakening  of  the  sleeping  world  will  not  begin  until 
the  present  generation  of  the  world  shall  have  been 
brought  under  the  Kingdom  power,  to  a  considerable 
measure  of  righteousness  and  intelligence,  we  will 
readily  perceive  that  Nero,  on  coming  forth,  will  find 
himself  in  the  midst  of  very  different  social  conditions 
from  those  prevailing  when  he  died.  He  will  find  vices 
such  as  he  practised  and  cultivated  very  much  dis- 
credited, and  the  virtvies  which  he  shtmned  and  per- 
secuted he  will  find  installed  in  power  and  in  general 
favor.  He  will  be  utterly  out  of  accord  with  all  of  his 
surroundings,  much  more  so  than  others  less  wilful, 
less  profligate,  less  vicious,  less  contemptible.  He  will 
find  himself  well  known  through  the  pages  of  history, 
and  in  general  contempt  because  of  his  abuse  of  his 
powers  and  opportunities, — not  only  as  the  m\u"derer  of 
his  own  mother,  but  also  as  the  persecutor  and  torturer 
of  the  Lord's  faithful  ones. 

Every  good  and  virtuously  disposed  person  is  bound 
to  hold  such  a  character  as  his  in  "contempt,"  and  under 
such  circumstances  he  will  be  bound  to  suffer  great 
"shame."  However,  he  comes  forth  unto  a  resurrection 
by  judgment — for  the  purpose  of  being  accorded  an 
opportimity  of  rising  up  out  of  his  shameful  and  con- 
temptible condition  to  the  full  perfection  of  human 
nature;  and  to  what  extent  he  will  attain  unto  life, 
to  what  extent  he  will  attain  unto  resurrection  out  of 
death,  will  depend  entirely  upon  himself.  First  of  all, 
he  must  know  the  Truth;  he  must  see  himself  in  his 
true  colors;  he  must  see  in  contrast  the  perfect  man, — 
as  represented  in  the  ancient  worthies,  the  "princes"  of 
that  time.  He  must  see  in  operation  the  laws  of  right- 
eousness in  contrast  with  his  previous  knowledge  of  the 
operation  of  the  reign  of  sin  and  death.  If,  then,  he 
determinedly  maintains  an  evil  influence  and  hardens 
his  heart  and  refuses  obedience,  he  must  die  the  Second 
Death, — after  having  enjoyed  and  rejected  the  piivi- 
leges  and  opportunities  which  the  Lord  has  provided 
iox  him  and  all  mankind. 


7i8 


Ihe  N'ew  Creation. 


But  if,  on  the  contrarj',  he  shall  htimble  himself, 
acknowledge  his  sin,  and  become  obedient  to  the  laws 
of  the  Kingdom,  he  will  thus  at  once  begin  his  upward 
cotirse  toward  life, — his  resurrection,  or  rising  up, 
toward  complete  recover}'  from  the  fall.  If  he  shall 
thus  "go  up"  on  the  highway  of  holiness,  he  will  at  the 
same  time  be  purging  himself  from  the  "contempt"  of 
his  fellows,  and  correspondingly  relieving  himself  ot 
"shame."  For  we  cannot  doubt  that  if  there  is  joy  in 
heaven  over  one  sinner  that  repenteth,  there  will  be 
joy  on  earth  amongst  all  right-minded  people  as  they 
from  time  to  time  shall  see  sinners  tummg  from  the 
errors  of  their  ways  to  obedience  to  the  Lord;  and  the 
laudable  contempt  of  the  former  for  sin  and  its  meanness 
must  gradually  give  place  to  sympathetic  appreciation 
of  the  efforts  being  put  forth  in  the  direction  of  right- 
eousness. So  that  should  Nero  ever  become  fully 
obedient  to  the  Lord,  and  attain  tmto  life  everlasting  in 
the  "resurrection  by  judgment,"  he  will  be  highly  re- 
spected and  his  past  will  be  fully  forgotten ; — ^just  as  now, 
when  thinking  of  the  Apostle  Paul,  we  remember  his 
noble  self-sacrifices  and  faithfulness  to  the  Lord,  dis- 
associating him  from  Saul,  the  persecutor  whom  he  de- 
nominated "the  chief  of  sinners." 

PUNISHMENTS  FOR  SINS  OP  THIS  LIFE. 

Does  some  one  ask.  Will  there  not  be  punishments 
for  the  sins  of  the  present  time  ?  We  reply  that  Justice 
is  sure  to  mete  out  a  punishment  for  every  sin.  Adam's 
sin,  as  we  all  recognize,  has  been  punished  for  six 
thousand  years,  and  under  that  punishment  the  whole 
creation  has  groaned  and  travailed  and  stmk  down  into 
death.  That  sin  and  all  additional  sins  influenced  by 
the  weaknesses  and  depravities  resulting  from  Adam's 
sin,  are  all  included  in  the  atonement  accomplished  by 
the  great  sacrifice  for  sins.  The  sins  needing  additional 
punishment  would  be  such  as  do  not  directly  result  from 
the  Adamic  fall  and  depravity — such  as  have  been  to 
some  extent  wilful.  Such  wilful  sins  must  all  be 
punished;  but  we  are  evidently  not  at  the  present  time 


Its  Resurrection  Inheritance.  719 


Oo'-npetent  to  judge  what  would  be  a  right  or  reasonable 
penalty  for  such  sins — wholly  or  partially  wilftil. 

Doubtless  this  was  one  reason  why  the  Lord  in- 
structed us  to  "judge  nothing  before  the  time."  Event- 
ually the  judgment  will  be  in  otu*  hands, — as  it  is 
written,  "Know  ye  not  that  the  saints  shall  judge  the 
world?" — our  Lord  Jesus  being  the  chief  of  these  judges. 
The  Lord's  declaration  is  that  he  who  knew  his  Master's 
will  and  did  it  not  shall  be  beaten  with  many  stripes, 
while  he  who  knew  not  and  did  things  worthy  of  stripes 
shall  be  beaten  with  few  stripes.  (Luke  12:47,  4^-) 
This  indicates  to  us  that  the  guilt  of  wilful  sin  is  to  be 
measured  largely  by  our  knowledge  of  the  Lord  and  of 
his  will.  Hence  the  Church,  and  those  who  have  diiring 
this  Gospel  age  come  under  the  light  and  influence  of 
the  Church,  will  be  held  responsible  in  a  larger  degree 
than  others.  Nero,  although  not  of  the  Church,  not  be- 
gotten of  the  Spirit,  and  therefore,  less  responsible  pro- 
portionately than  the  Chiu-ch,  had,  nevertheless,  con- 
siderable contact  with  the  children  of  the  light;  and 
hence,  we  may  presume,  had  a  large  measure  of  re- 
sponsibility in  connection  with  his  crimes. 

"some  men's  sins  go  before  to  judgment." 

In  considering  the  ptmishments  of  wilftil  sins  on 
accotmt  of  light  enjoyed,  we  are  not  to  forget  the 
Apostle's  statement,  that  "Some  men's  sins  go  before 
to  judgment,  and  some  they  follow  after."  (i  Tim. 
5:  24.)  We  know  not  to  what  extent  Nero's  sins  have 
already  received  some  measiure  of  punishment ;  we  know 
not  to  what  extent  he  suffered  mentally  or  physically; 
we  know  not,  therefore,  to  what  extent  punishment  for 
his  sins  wiU  come  after  and  overtake  him  during  the 
Judgment  age.  For  argument's  sake  let  us  suppose  that 
he  received  no  special  punishments  in  the  past,  and  that 
stripes  for  his  sins  will  ail  follow  after,  and  let  us  inquire 
what  will  be  the  nature  of  the  record  against  him,  and 
how  will  the  stripes,  or  punishments,  be  inflicted  upon 
him?  We  are  not  competent  to  answer  these  questions 
without  reservations  or  provisos,  but  we  all  recognize  a 


720 


The  New  Creation. 


general  principle  already  in  operation  in  every  man, 
recording  the  results  of  his  own  violations  of  knowledge 
and  conscience.  We  see  that  in  proportion  as  truth, 
light,  knowledge  and  conscience  may  be  violated,  in 
that  same  proportion  character  is  tmdermined;  and  to 
whatever  extent  this  proceeds,  restitution  will  be 
the  more  difficult  for  him. 

We  can  reasonably  judge  that  Nero  mvist  have  tm- 
dermined his  character  and  conscience  to  a  very  large 
extent  indeed.  If,  then,  in  the  awakening  he  shall 
"come  forth"  as  he  died,  merely  to  an  opportimity  for 
development,  we  can  readily  see  that  every  downward 
step  which  he  took  in  the  past,  every  violation  of 
conscience,  every  known  opposition  to  righteousness, 
worked  an  injury  to  his  character  which,  if  ever  over- 
come, will  require  proportionate  effort  to  retrace  his 
steps  and  to  build  again  that  portion  of  the  character 
he  wantonly  destroyed.  It  is  not  for  us  to  say  that 
this,  and  this  alone,  will  be  the  pvuiishment  for  the  sins 
of  the  present  time;  but  that  this  should  be  the  case 
seems  reasonable  to  us.  We  are  satisfied,  in  any  event, 
to  rest  the  matter  here,  confident  that  the  decisions  of 
the  glorified  Chtirch  will  have  the  full  indorsement  of 
all  who  have  the  Lord's  Spirit.  We  cannot  suppose 
that  our  Lord  will  take  pleasure  in  rendering  evil  for  evil, 
or  in  causing  needless  pain  even  to  the  most  villainous, 
but  that  the  decision  of  the  great  Supreme  Coxut  al- 
ready rendered  will  stand,  viz.:  "The  wages  of  sin 
is  death  ' — the  Second  Death. 

"thus  is  the  [chief]  resurrection  of  the  [special] 

DEAD." 
— I  COR.  15:42.— 

The  resurrection  of  the  Church  is  designated  the 
First  Resurrection,  not  in  the  sense  of  priority  (though 
it  will  have  priority),  but  in  the  sense  of  being  chief, 
best,  superior.  We  have  already  seen  that  there  are 
different  orders  in  the  resxirrection, — three  of  which  are 
unto  life,  unto  perfection,  though  on  different  planes 
of  being;  the  Church  occupying  the  first  place,  the 


Its  Resurrection  Inheritance.  721 

"great  company"  and  the  ancient  worthies  following  in 
order;  and  that  subsequently,  or  last,  will  be  the  general 
restirrection  of  the  world,  open  to  the  whole  world  of 
mankind,  so  many  as  will  accept  the  divine  provisions 
and  arrangements, — the  resurrection  by  judgment  to 
be  completed  only  with  the  close  of  the  Millennial  age. 
In  this  sense  of  the  word  it  will  indeed  be  a  fact  that  "the 
rest  of  the  dead"  will  live  not  "imtU  the  thousand  years 
are  finished" — they  will  not  have  Ufe  in  its  fvill,  proper, 
complete  sense;  they  will  not  be  raised  up  completely 
out  of  death  vmtU.  then.  Thus  viewed,  the  spurious 
clause  of  Rev.  20:  5*  is  found  to  be  in  full  accord  with 
the  general  tenor  of  Scripture.  All  these  resurrections 
subsequent  to  the  first,  or  chief  one,  will  tmdoubtedly 
be  under  the  power  and  control  of  the  glorified  Church, 
whose  glorious  Head  has,  to  this  end,  received  all  power 
and  authority  from  the  Father. 

Having  considered  the  resurrection  work  of  the  Church 
for  others,  let  us  now  consider  what  the  Scriptures 
have  to  show  particularly  respecting  the  First  Resur- 
rection. With  what  bodies  will  the  New  Creation  come 
forth?   What  will  be  some  of  their  qualities  and  powers? 

The  Apostle  declares,  "As  is  the  earthy  so  are  they 
also  that  are  earthy ;  and  as  is  the  heavenly  so  are  they 
also  that  are  heavenly."  (i  Cor.  15:48.)  We  under- 
stand these  words  to  signify  that  the  world  in  general, 
who  will  experience  restitution  to  htmian  perfection, 
wUl  be  like  the  earthly  one — 1  'e  the  first  Adam,  before 
he  sinned,  and  like  the  perfect  man  Christ  Jesus"  was 
before  his  begetting  to  newness  of  nature.  We  rejoice 
with  the  world  in  this  grand  prospect  of  again  becoming 
full  and  complete  earthly  images  of  the  divine  Creator. 
But  we  rejoice  still  more  in  the  precious  promises  made 

*We  have  already  drawn  attention  to  the  fact  that  the 
clause  "The  rest  of  the  dead  lived  not  again  until  the  thousand 
years  were  finished,"  is  without  any  support  from  ancient 
MSS.  of  earlier  date  than  the  fifth  century;  nevertheless  it 
is  in  full  accord  with  what  we  are  here  presenting,  for  the 
term  "lived  not"  should  be  understood  to  refer  not  to  awaken- 
ing but  to  full  restitution  to  life  in  the  perfect  degree.  See 
footnote  Vol,  I.,  p.  288. 
46  F 


722 


The  New  Creation. 


to  the  Gospel  Church,  "the  called  ones"  according  to  the 
divine  purpose,  who  are  to  have  the  image  of  the 
heavenly  One — the  image  of  the  Creator,  in  a  still 
higher  and  more  particular  sense; — to  be  not  fleshly- 
images,  but  spirit  images.  "We  shall  be  like  him  [the 
glorified  "changed"  Jesus],  for  we  shall  see  him  as  he  is." 
He  is  a  spirit  being,  "the  express  image  of  tlie  Father's 
person,"  "far  above  angels,  principalities  and  powers, 
and  every  name  that  is  named,"  and  hence,  far  above 
perfect  manhood.  If  we  shall  be  like  him  and  share  his 
glory  and  his  nature,  it  means  that  we  too  shall  be 
images  of  the  Father's  person,  "whom  no  man  hath  seen 
nor  can  see,  dwelling  in  light  which  no  man  can  approach 
unto;"  but  to  whom  we  can  approach  and  whom  we  can 
see  as  he  is,  because  we  have  been  "changed." — i  John 
3:  2;  6:  16;  I  Tim.  1:  17;  Exod.  33"  20. 

Lest  any  should  misunderstand  him,  the  Apostle 
guards  the  above  language  by  adding,  "As  we  [the 
Church]  have  borne  the  image  of  the  earthly  [one],  we 
shall  also  bear  the  image  of  the  heavenly  [  One]."  It  is 
not  the  Apostle's  thought  that  all  shall  bear  the  image 
of  the  heavenly  One,  in  this  sense,  ever.  Such  was  not 
the  design  of  oiu-  Creator.  When  he  made  man  he 
designed  to  have  a  fleshly,  human  earthly  being,  in  his 
own  likeness  [mentally  morally],  to  be  the  lord  and 
ruler  of  the  earth,  as  ft  .t  representative  of  his  heavenly 
Creator.  (Gen.  i:  26-2^  .  Psalm  8:  4-7.)  The  selection 
of  the  New  Creation,  as  we  have  seen,  is  wholly  separate 
and  apart  from  the  earthly  creation.  They  are  chosen 
out  of  the  world,  and  constitute  but  a  "little  flock"  in 
all,  called  to  be  the  Lord's  Kingdom  class,  to  bless  the 
world  during  the  thousand  years  of  the  Millennial  age; 
—subsequently,  we  may  be  sure,  occupying  some  very 
high  and  responsible  position,  and  doing  some  very 
important  work,  in  the  carrying  out  of  further  divine 
purposes — perhaps  in  connection  with  other  worlds 
and  other  creations. 

But  the  Apostle  guards  the  matter  still  further,  saying 
in  explanation  of  the  foregoing  (verse  50),  "Now  this  I 
say,  brethren,  that  flesh  and  blood  cannot  inherit  the 


Its  Resurrection  Inheritance.  723 


Kingdom  of  God."  Thus  he  distinguishes  between  our 
present  condition  in  the  flesh  and  our  future  condition 
as  spirit  beings;  most  positively  declaring  that  so  long 
as  we  are  in  the  flesh  we  cannot  constittite  the  Lord's 
Kingdom  in  any  actual  sense,  because  that  Kingdom  is 
to  be  a  spiritual  one,  composed  of  spirit  beings.  Our 
Lord  himself,  the  Head,  the  chief,  the  leader,  the 
example  to  his  Chtu-ch,  is  the  glorious  spirit  being,  a 
glim_pse  of  whom  was  granted  to  the  Apostle  Paul 
(i  Cor.  15:  8),  and  a  vision  of  whom  was  granted  to  the 
Apostle  John  in  Apocalyptic  vision.  "We  shall  be  like 
him" — not  flesh  and  blood,  like  the  remainder  of  the 
race  from  which  we  were  selected,  and  whose  restitution, 
or  resurrection  by  judgments,  will  bring  them  back  to 
the  perfection  of  the  flesh-and-blood  conditions,  as  the 
same  restitution  times  will  bring  the  earth  to  the 
condition  represented  bv  the  Garden  of  Eden  in  the  be- 
gining. 

But  the  Apostle  recognized  the  fact  that  it  would  be 
difficult  for  us  fully  to  grasp  the  thought  of  so  thorough 
a  change  of  the  Church  from  fleshly,  earthly  conditions 
to  heavenly,  spirit  conditions.  He  perceived  that  our 
difficulty  would  be  less  in  respect  to  those  who  have  fallen 
asleep  in  death  than  in  respect  to  those  alive  and  remain- 
ing unto  the  presence  of  the  Lord.  It  is  much  easier 
for  us  to  grasp  the  thought  that  the  sleeping  ones  will  be 
resurrected  in  new  spiritual  bodies,  such  as  the  Lord  has 
promised  to  provide,  than  to  grasp  the  thought  of  how 
those  of  the  saints  living  at  the  time  of  the  Lord's 
second  presence,  will  be  accepted  of  him  into  his  spirit 
Kingdom.  The  Lord,  through  the  Apostle,  makes  this 
very  clear  to  us,  saying,  "There  is  a  mystery  connected 
with  this  matter,  which  I  will  explain:  we  shall  not  all 
sleep,  though  we  must  all  be  changed, — in  a  moment, 
in  the  twinkling  of  an  eye,  at  the  last  trump — the  seventh 
trumpet." — i  Cor.  15:  51,  52. 

While  the  Lord,  through  the  Apostle,  did  clear  away 
a  mystery  to  some  extent  by  these  words,  nevertheless 
a  considerable  measure  of  mystery  has  since  beclouded 
even  this  plain  explanation ;  for  many  of  the  Lord's  dear 


724 


The  New  Creation. 


people  have  confounded  the  word  "sleep"  with  the  word 
"die,"  and  have  supposed  the  explanation  to  be  that  the 
saints  remaining  over  until  the  presence  of  the  Lord 
would  be  changed  without  dying,  which  is  not  at  all  the 
thing  stated.  Take  the  case  of  the  apostles,  for  instance ; 
they  died,  and  from  the  moment  of  death  they  were 
reckoned  as  being  "asleep"  until  the  moment  of  the 
restirrection.  The  dying  was  a  momentary  act,  while 
the  sleep,  or  unconsciousness,  continued  for  centuries. 

This  thought  of  the  word  "sleep"  must  be  attached 
to  the  Apostle's  words,  in  order  that  they  may  be  under- 
stood, viz.:  It  will  not  be  necessary  that  the  Lord's 
people  who  remain  over  until  his  second  presence  shall 
sleep  in  unconscious  death  even  for  a  moment.  They 
will  die,  however,  as  is  declared  by  the  Lord,  through 
the  prophet,  speaking  of  the  Church:  "I  have  said.  Ye 
are  gods,  all  of  you  sons  of  the  Most  High ;  yet  ye  shall 
all  die  like  men,  and  fall  like  otie  of  the  princes."  (Psa. 
82:  6,  7.)  The  world  in  general  dies  like  Prince  Adam, 
as  his  children,  sharers  of  his  sentence ;  but  the  faithful 
in  Christ  Jesus  die  with  him, — with  Prince  Jesus.  (Isa. 
9:  6;  Acts  3:  15;  5:  31.)  Justified  through  his  sacrifice, 
they  become  dead  with  him,  as  joint-sacrificers.  They 
"fall"  imder  death  sacrificially — like  the  second  Prince. 
"If  we  be  dead  with  him  we  shall  also  live  with  him." 
But,  as  the  Apostle  points  out  to  us,  the  death  of  these 
will  mean  no  sleep  of  unconsciousness; — the  very 
moment  of  dying  will  be  the  very  moment  of  "change," 
or  clothing  upon  with  the  house  from  heaven,  the 
spiritual  body. 

The  "change"  to  come  to  those  of  the  Church  remain- 
ing until  the  presence  of  the  Lord  is  thus  set  forth  as 
being  in  every  sense  of  the  word  a  part  of  the  First 
Resurrection.  In  no  particular  does  it  differ  from  the 
death  experience  which  must  be  common  to  all  the 
members  of  the  one  body.  The  only  point  of  difference 
between  other  members  of  the  body  and  these  will  be 
that  which  the  Apostle  specifies;  viz.,  they  shall  not 
"sleep."  These  last  members  of  the  body  will  not  need 
to  sleep, — not  need  to  wait  for  the  Kingdom  to  come, 


lis  Resurrection  Inherrtance.  725 


fot  will  then  be  set  up.  They  will  pass  immediately 
from  the  activities  of  the  service  on  this  side  the  veil 
in  the  flesh  to  the  activities  of  service  on  the  other  side 
the  veil,  as  perfected  New  Creatitres,  members  of  the 
Christ. 

"it  doth  not  yet  appear  what  we  shall  be." 

Respecting  the  powers  and  qualities  of  the  New 
Creatures,  perfected,  the  Apostle  tells  us  that  they  will 
not  all  have  the  same  degrees  of  glory,  though  they  wUI 
all  have  the  same  kind  of  glory — will  all  be  celestial  or 
heavenly  beings.  There  will  be  one  glory  common  to  all 
these  celestial  beings,  and  another  glory  common  to  the 
human,  or  terrestrial,  beings.  Each  in  its  perfection 
will  be  glorious,  but  the  glories  of  the  celestial  ones  will 
be  superior — transcendent.  The  Scriptures  tell  us  that 
the  Church  as  a  whole  shall  "shine  forth  as  the  stm." 
(Matt.  13:43.)  This  description  by  our  Lord  himself 
of  the  future  glory  is  applied  to  all  who  are  of  the  "wheat" 
class;  yet  in  the  light  of  the  Apostle's  explanation  (verse 
41)  we  perceive  that  individually  there  will  be  differences 
in  the  positions  and  honors  of  the  Church.  All  wUl  be 
perfect,  all  will  be  supremely  happy,  but,  as  the  Father 
is  above  all,  and  as  he  has  exalted  the  Son  to  be  next  to 
himself,  and  as  this  indicates  differences  of  glory, 
majesty  and  authority,  so  amongst  the  followers  of  the 
Lord,  all  of  whom  are  acceptable,  there  will  be  differences 
of  station,  "as  star  differeth  from  star"  in  magnitude  and 
brilliancy. — i  Cor.  15:41. 

Our  Lord,  in  two  of  his  parables,  intimates  the  same 
difference  amongst  his  glorified  followers.  He  who  had 
been  faithful  with  five  talents  was  to  have  special  com- 
mendation at  the  Lord's  return ;  while  the  other  faithful 
ones  who  had  a  lesser  number  of  talents,  would  be  dealt 
with  proportionately.  He  who  had  been  faithful  in  the 
use  of  his  poimd,  so  as  to  gain  ten  potmds,  was  to  receive 
rulership  over  ten  cities ;  and  he  who  was  f aithf over 
his  pound  to  the  gaining  of  five  pounds  would  have 
proportionately  increased  talents,  blessings,  opportuni- 
ties and  authority. — Matt.  25:  14-30;  Luke  19:  11-27. 


7.26 


The  New  Creation. 


Nor  need  we  wonder  at  this,  for  looking  back  we  see 
that  while  the  Lord  chose  twelve  apostles  and  loved 
them  all,  there  were  three  of  them  whom  he  specially 
loved,  and  who  were  on  various  occasions  nearer  to  him 
and  in  still  more  confidential  relationship  than  the  oth- 
ers. We  may  be  sure,  too,  that  when  the  "Book  of 
Life"  is  opened,  and  when  positions  closest  to  the  Mas- 
ter in  the  throne  are  to  be  apportioned,  those  on  the 
light  hand  and  those  on  the  left  hand  (nearest  to  his 
person) ,  will  be  recognized  by  all  as  worthy  of  the  hon- 
or and  distinction  accorded  them.  (Matt.  10:41.)  It 
would  not  surprise  us  at  all  to  find  the  Apostle  Paul 
next  to  the  Master,  with  possibly  John  on  his  other 
hand.  The  thought  is  not  that  of  location,  or  position, 
on  a  bench — throne, — but  closeness  of  relationship  in 
power  and  majesty  of  the  Kingdom.  We  may  be  sure 
that  all  who  will  constitute  the  "little  flock"  will  be  so 
filled  with  the  Lord's  Spirit  as  in  honor  to  prefer  one 
another ;  and  we  may  know  certainly  that  there  will  be 
no  jealousies,  but  that  the.  divine  judgment  respecting 
worthiness  will  be  fully  approved  by  all  the  New  Crea- 
tion. This  is  so  in  the  present  time,  and  much  more  may 
we  expect  it  in  the  future.  In  the  present  time  we  read 
that  "God  has  set  the  various  members  in  the  body  as  it 
hath  pleased  him,"  and  all  who  are  in  accord  with  the 
Lord  are  continually  seeking,  not  to  change  the  divine 
arrangement,  but  to  recognize  it  and  to  cooperate  there- 
with.   So  also  it  will  stu-ely  be  in  the  future. 

Describing  the  differences  between  present  conditions 
and  those  of  the  future,  the  Apostle  says,  "It  is  s.ovm  in 
corruption:  It  is  raised  in  incorruption."  "It," — the 
New  Creature,  whose  existence  began  at  the  time  of 
consecration  and  begetting  of  the  Spirit.  The  New 
Creature  that  has  been  developing  and  seeking  to' control 
the  flesh  and  to  make  it  its  servant,  in  accord  with  the 
divine  will — the  New  Creature  that  is  said  to  have  lived 
in  the  flesh,  as  in  a  tabernacle,  while  waiting  for  the  new 
body.  "7f"  was  sown  in  corruption,  in  a  corruptible 
body;  "7/"  went  down  into  death;  and  yet  "It"  is 
not  represented  as  being  dead,  but  as  merely  sleeping. 


Its  Resurrection  Inheritance.  727 


while  its  earthly  tabernacle  was  dissolved.  It  is  the 
same  "It,"  the  New  Creature,  that  is  to  be  clothed  upon 
with  the  heavenly  house,  the  spiritual  body,  in  the 
First  Resurrection. 

This  spiritual  body  in  which  "It"  is  raised,  the  Apostle 
declares,  will  be  an  incorruptible  one — one  which  cannot 
corrupt,  winch  cannot  die.  The  word  here  rendered 
incorruption  is  aphtharsia,  and  signifies  that  which  is 
death-proof,  that  which  cannot  corrupt  or  die  or  pass 
away.  It  is  the  same  word  rendered  "incorruption" 
in  verses  50,  53  and  54,  of  this  chapter,  and  the  same 
word  which  is  rendered  "immortality"  in  Rom.  2:7,  and 
again  in  2  Tim.  i:  10. 

The  declaration,  that  our  spiritual  bodies  shall  be 
incorruptible,  immortal,  is  a  most  momentous  one,  be- 
cause we  are  distinctly  informed  that  this  quality  of  im- 
mortality belongs  inherently  to  Jehovah  alone;  while 
it  is  declared  of  our  Lord  Jesus  that,  because  of  his 
faithfulness,  his  high  exaltation  consisted  in  part  in  his 
being  granted  life  in  himself,  as  the  Father  hath  life  in 
himself.  The  thought  there  is  the  same, — that  the 
glorious  Head  of  the  Chxirch  experienced  just  such  a 
"change"  to  immortality,  to  incorruption,  to  partici- 
pation in  the  divine  nature.  It  does  not  amaze  us  that 
the  plan  of  God  should  be  thus  liberal  toward  our  dear 
Redeemer;  but  it  surely  does  astonish  us  that  this 
quality  of  the  divine  nature,  given  to  none  other  than 
our  Master,  should  be  promised  to  the  members  of  his 
body,  who  walk  in  his  footsteps,  and  are  seeking  for 
glory,  honor  and  immortality. — 2  Pet.  1:4;  Rom.  2:  7. 

"It  is  sown  in  dishonor;  It  is  raised  in  glorj'."  Here 
again  the  New  Creature  is  referred  to  by  the  word  "It." 
During  the  present  life  the  world  knoweth  us  not;  it 
realizes  not  that  we  are  begotten  of  the  Father,  to  be  his 
children  on  the  spiritual  plane,  and  that  we  are  only 
temporarily  sojouraing  in  the  flesh,  for  the  purposes  of 
/Dur  trial,  for  the  testing  of  our  faithfulness  to  our 
covenant  of  sacrifice.  "Now  are  we  the  sons  of  God." 
But,  unrecognized,  we  are  disesteemed  by  the  world; 
and  because  of  our  consecration  to  the  Lord  we  may  not 


728 


The  New  Creation. 


occupy  even  as  honorable  positions  amongst  men  as  we 
might  have  the  natural  talents  to  occupy  were  they 
devoted  to  worldly  pursuits.  In  any  event,  both  in- 
dividually and  collectively  the  Chiirch  in  the  flesh  is  now, 
as  the  Apostle  here  declares,  "in  dishonor,"  in  disesteem; 
and,  as  he  elsewhere  declares,  our  body  is  at  present  a 
body  of  humiliation  (misrepresented  in  oiu"  common 
translation  as  "a  vile  body."  (Phil.  3:  21.)  But  what 
shall  be  the  condition  by  and  by?  Will  the  dishonor  all 
be  past?  Will  the  Church  (Head  and  "body")  be  such  as 
both  angels  and  men  will  appreciate  and  honor?  Will 
the  New  Creation  thus  be  "in  glory"?  Oh  yes!  This 
is  the  assurance. 

"It  is  sown  in  weakness;  It  is  raised  in  power."  The 
New  Creature  is  still  referred  to, — the  weakness  men- 
tioned being  that  of  the  present  mortal  bodies,  their 
imperfections,  which  all  New  Creatures  deplore,  and 
which  God  graciously  counts  as  not  being  the  weaknesses 
of  the  New  Creature,  whose  purposes,  or  intentions 
toward  the  Lord  are  pure,  perfect,  loyal  and  strong. 
That  these  weaknesses  will  not  attach  to  the  new  resur- 
rection bodies  of  the  "elect"  is  most  specifically  stated. 
"It  is  raised  in  power" — the  power  of  perfection,  the 
power  of  the  new  nature,  the  power  of  God. 

"It  is  sown  a  natural  body;  It  is  raised  a  spiritual 
body."  The  same  It,  the  same  New  Creature.  It  is  a 
natural  body  now, — the  only  tangible  thing  is  the  flesh. 
Only  by  the  grace  of  God  are  we  permitted  to  reckon  the 
new  mind  a  New  Creature,  and  to  await  the  time  when 
this  new  mind  will  be  granted  a  spirit  body,  suitable  to  it. 
The  spirit  body  will  then  be  It,  in  the  same  sense  that 
the  natural  body  is  now  It.  What  a  glorious  prospect 
this  is!  Tnil}',  it  is  incomprehensible  to  us  who  have 
no  experiences  except  such  as  are  common  to  the  natu- 
ral man, — except  as  our  minds  have  grasped  by  faith 
the  promises  and  revelations  of  the  Lord,  and  have  en- 
tered into  the  spirit  of  "things  not  seen  as  yet." 

But  if  the  very  thought  of  the  coming  glories  has  lifted 
us  up  above  the  world  and  its  cares,  its  trials,  its  follies 
and  its  pleasures,  how  much  more  will  the  realities  mean 


Its  Resurrection  Inheritance.  729 

to  us  when  we  shall  be  perfect  and  like  our  Lord  and 
share  his  glory !  No  wonder  our  Lord  said  to  Nicodemus. 
"If  1  have  told  you  of  earthly  things,  and  ye  believe 
not,  how  can  ye  believe  if  I  tell  you  of  heavenly  things?" 
No  wonder  it  declares  that  we  must  first  be  begotten  of 
the  holy  Spirit  before  we  can  even  begin  to  comprehend 
heavenly  things.  Unquestionably,  therefore,  our  ability 
to  rvm  the  race  set  before  us  in  the  Gospel,  our  striving  to 
overcome  the  spirit  of  the  world  and  the  besetments  of 
the  Adversary,  will  be  in  proportion  as  we  shall  be 
obedient  to  the  divine  counsel,  and  love  not  the  world, 
and  lay  aside  every  weight  and  the  easily  besetting  sin, 
forgetting  not  the  assembling  of  ourselves  together,  and 
searching  the  Scripttires  daily,  and  in  every  sense  of  the 
word  making  use  of  the  privileges  and  mercies  and 
blessings  conferred  upon  us  as  children  of  God.  If  we  do 
these  things  we  shall  never  fail,  but  so  an  entrance  shall 
be  ministered  unto  us,  abundantly,  into  the  everlasting 
Kingdom  of  our  Lord  and  Savior  Jesus  Christ." — i  John 
3:  2,  3;  Rom.  8:  17;  John  3:  12;  i  Cor.  2:  14;  1  John 
a:  15;  Eph.  6:  10-18;  Heb.  12:  i,  2;  10:  25;  John  5:  29; 
Acts  17:11;  2  Pet.  1:4-11. 


LONGING  FOR  HOME. 


As  pants  the  hart  for  water  brooks, 

So  pants  my  soul  for  Thee. 
Oh.  when  shall  I  behold  Thy  face, 

When  wilt  Thou  call  for  me? 

How  oft  at  night  I  turn  mine  eyes 

Towards  my  heavenly  home, 
And  long  for  that  blest  time  when  Thou, 

My  Lord,  shalt  bid  me,  "Come!" 

And  yet  I  know  that  only  those 

Thy  blessed  face  shall  see. 
Whose  hearts  from  every  stain  of  sitt 

Are  purified  and  free. 

And  oh,  my  Master  and  my  Lord, 

I  know  I'm  far  from  meet 
With  all  Thy  blessed  saints  in  light 

To  hold  communion  sweet. 

I  know  that  those  who  share  Thy  throae 

Must  in  Thy  likeness  be, 
And  all  the  Spirit's  precious  fruits 

In  them  the  Father  see. 

Lord,  grant  me  grace  more  patiently 
To  strive  with  my  poor  heart, 

And  bide  Thy  time  to  be  with  Thee 
And  see  Thee  as  Thou  art! 

G.  W.  S. 


77r 


INDEX 
SCRIPTURE  CITATIONS 

SCRIPTURE  STUDIES,  SERIES  VI. 


QBNBSIS. 


t  •  T  2 

2^ 

T  ■  '9 

1  •  -2  "l 

0^ 

1 : 6 

11 

1  •  f\~l  T 

0^ 

J  ;  I^-l6   

1  •   

....  54 

*  •   —  

T :  24   

S4 

I  .  ZO-ZO  j/, 

40 

4*25  -  

2.  5»  0  

^*  7 

1Q 

oy 

2:  17.-  

333 

2  *   

21 
^0 

Jo  J 

1*  16 

3: 19  -•-  

■  333 

7: 17-24  -  

...  27 

q;  12-17  

28 

22: 17  

•  355 

22: 18  

.  72 

BZOOUS. 

7:  I    - 

,  246 

9:  16   

.  173 

£2:  I-2I  „ 

.  589 

12:44  

.  484 

15:  26  

631 

28:41  

•  131 

29:  2I._..„  

.  131 

13  -  -■• 

.  123 

33:  20  

722 

40:13.  IS  - 

-  131 

LBVITICUS. 


20:  7,  8  _ 

123 

26:3-15  

631 

NUMBERS, 

14:33,  34  

19 

DBOTBROHOU'T. 

5:3  -   

356 

15:6  -  

564 

15:  15   

669 

18:  IS,  18...233,  434 

21:  15-17  

172 

28:  I -14  _ 

631 

30:  15,  16  - 

669 

32:4-  

612 

32:35,  36  

396 

I  KINGS. 

6:  7  - 

73 

17: 17-23.704, 

712 

2  KINGS. 

4:1-7  

687 

4:  18-37  704,  712 

JOB. 

1 :  6-12  _.. 

611 

2:  1-7  

611 

38:4-"  -  -• 

.  18 

38:7  -  - 

•  51 

PSALMS. 

8:4-7  

722 

16:  II  -  

679 

20:  7-9  _ 

129 

23:  I  251, 

396 

23:4  

648 

37:1.    2„  - 

592 

?3i 


39:  12    594 

40:3  —  -  295 

40:  7,  8  -  437 

40:8   357 

45:5   592 

45:7  -   132 

45:  14   121 

45:  14,  15   128 

45:  16  707,  71S 

49:7   loi 

50:4  -  -  396 

78:  2   233 

80:  IS   170 

82:6,  7  

 444,  724,  732 

90:3   331 

95:8-10   19 

103:2-5   144 

103:3  •  649 

107:43   295 

116:  15   646 

119:  67   648 

133:  1-3   132 

145:20    332 

PROVBRBS. 

6:  I -5  ■  569 

6:6  _   577 

11:  15   569 

11:24   344 

13:24   524 

IS:  23   322 

16:32   552 

17: 18   568 

22:  26  569 


732 


Index  of  Texts. 


ISAIAH. 

5:20  -._  199 

8:  20  _  

222,  232,  547,  639 

9: 6.__  706,  724 

14: 12-14.-  -  610 

14: 12-17  618 

25:9  -  -  -  "9 

30:  2I..._  „   410 

35:4-6   666 

40:  II  _  _..„.  283 

42:8  _  396 

45:4  -  -  176 

45:18  _  — .  52 

49:26  —  397 

53:4,  5  632 

53:11  ~-  SO 

55 : 8,  9    197 

56:  10,  II   287 

61 : 1  .._  276 

61: 1,  2  _  _  212 

62:  II   665 

65:20   709 

JBRBMIAH. 
17:9    600 

23:  I,  2,  4   283 

31:  IS-17  -  339 

31 :  33,  34  -  359 

ZZBEIEL. 

4: 1-8  _    19 

7:19    554 

SAinEU 

5:25-28   592 

12: 1  -  445 

12: 1-3,  13.   666 

12: 1,  2  _   716 

12:9  -  233 

J2: 10  -  —  592 

AMOS. 

 85,  176 

MICAH. 

3:  "  -   287 

ZEPBANIAH. 

1: 18    554 

2:3    555 

3:9   123,  710 


3: 1,  2_   611 

8:  10   555 

12: 10   372 

MALACHI. 
3:17  76,  274 

3:  16,  17  666 

MATTHEW. 

2:  13  -   508 

3:6  -   428 

3:  II   445 

3:22  _    434 

4:  I  _    609 

4:2-4  -  -   636 

4:  3,  4   650 

4:  10  _  _  611 

4:  12    508 

4:  17-22    210 

5:8  —  409 

5:11,  12   464 

S:  19    258 

5:44-—    372 

6:  12  _.  403 

6: 19,  20,  34   572 

6:25-34  -  -  679 

7: 1,  2   402 

7:2  _  —   403 

7:3-5   583 

7:14    125 

7:22,  23.-   639 

8:17  632,  645 

8:22    697 

8:28-33  —  626 

9:13    87 

9:29  —  113 

10:  5-8  _  _  212 

10:23  —  508 

10:  25   293 

10:  30    646 

10:36  _  507 

10:  41    726 

10:42  347,  669 

11:  II  _..._86,  112 

12:  15  _   508 

12:  24-26   610 

12:  26  _   641 

12:47-50   590 


13:24,  36-43-  60 

13:25,  39  -  201 

13:35  --  -   233 

i3-- 37-43  —  608 

13:43    666 

14: 15-21   651 

15:13    207 

16:  23  _  —  6ii 

16:  27   665 

17:24-27   651 

18:  II   669 

18:  15  293,  415 

18:  15-17   474 

18:  15-18   289 

18:  I7...._  290 

18:  18  _    220 

18:  20  -_  -  309 

19:9  505,  516 

19:  12    509 

19: 16-22   574 

19:24   575 

23: 1,  2,  6-8—  230 

23:  II    253 

23:  IS    641 

24:  24..  192 

24:31;  45-47-  274 

25:1-12    75 

25:  14    662 

25:  14-30   419 

25:15    295 

25:21-23  —  296 

25:27    568 

25:31,  34  -  50 

25:31-46  -  418 

25:  41  _  609,  619 

26:  53  636,637,650 

27:53-    703 

27:5s,  56  286 

28:  16-19  -  214 

28:  18   397 

28: 19.223, 454, 455 
28: 19,  20  -  447 

MARK. 
1:4   442 

1: 16-20.-    210 

3: 13-19    210 

3: 14-1S    212 

4:36-41   651 


Index  of  Texts. 


733 


9:41    347 

10:35-39   442 

10:42-45  -  230 

16:  9-20   649 

16:  17,  18   637 

LUKE. 

3:38  -  40 

4:  17-21   212 

4:  18   132 

4:34-37   626 

5:9-11  -  210 

6: 12,  13,  I7-.  210 

6:  13-16   210 

6:  19  _  632 

6:38  _  403 

8:  12   609 

8:23    286 

9:54,  55   135 

10:  1-17   212 

I'0: 18    611 

11: 13  .-   685 

12:32   I2S 

12:36  670,  671 

12:47,  48   719 

12:50  438,  439 

13: 1-5  -  646 

14:  II   296 

14:27,  28   126 

16:  10   296 

19: 12-26  _  419 

19:  15   662 

20:35   712 

21:4-  --  -  343 

21:28   159 

22: 19   228 

23:42,  43   667 

24:  21   668 

24: 30,  35-   384 

24:32.-  -   383 

24:41-43  -  384 

24:  44-48  _  211 

24 :  46   670 

24:48-51  :._  214 

JOHH. 

I :  I    397 

1:1-3    18 

1:3   65 


1:12  124,  433 

1:12,  13   177 

1:13  77,  120 

3: 12. —  632,  729 

3: 13   676 

3:  19,  20  _  504 

3:22,  23   442 

:  34   443 

4:1,  2  428,  442 

4:6   650 

4:23   147 

5:22  114,  397 

5:22-27   403 

5:28,  29   665 

5:29   729 

S:  29,  25   708 

6:  39  -   399 

6:47   160 

6:51   696 

7:8,  30   461 

7:30   481 

8:20   481 

8:  32   242 

8:44  -  609,  612 

8:56   Ill 

10:5,  27   247 

11:5   26s 

":25  399,  696 

11:25,  26   665 

12:5,  6   286 

12:6   286 

12:28   66 

12:31  610,  611 

13 :  2  _   609 

13:29  _   286 

14:2..—  403,  673 

14:2,  3   665 

14:3   399 

14:3,  18   671 

14:  26   217 

14:30  610,  61  r 

15,  I,  2   401 

15: 1-6   207 

15:2   78 

15:4   120 

15:7-  120,  679 

15:  II   677 

15 : 16  204,  276 


1^  .  lu,  ly  

T 

15-  18 

^Vj 

T  c •  t8  to 

628 

16:8  II 

610 

16:  II 

611 

16:  12 

218 

16:1"?  217. 

6'?2 

16  ■  20 

678 

10:  24  

679 

17'  K 

66 

17 :  6-g,  20,  21 

2H 

17:16  

17:17  

133 

17  *20 

462 

IQ '  10  II 

20: 17  

670 

^  A  .   

202 

ACTS. 

I  •  2 

204 

1-8 

216 

I :  II  „ 

671 

2"  7 

214 

676 

2:38,  41  

428 

2 :  42,  46.  

472 

3:  13  

360 

3:  IS  

724 

3:  17  -  

629 

3:19  116,  668 

3:  21  

SO 

3:  22  

434 

3:23  _  113, 

709 

4:5.  6,  13  

219 

4:  13  

210 

5:  i-ii  ~ 

412 

5:31  

724 

6:  2-5  

254 

6:6  

283 
448 

8:12,  35-38  

8:  17-19  

284 

9:8-18  

651 

9:  15  - 

216 

9:  17  - 

230 

9:  20-29  

285 

10:39-45  

215 

10:  39-42  

211 

10:  44-48  

448 

1 1 :  26  

28 

734 


Index  of  Texts. 


12: 1-6......   231 

12:4  479,  482 

13:  i-3_   284 

13:31   215 

14:  15   224 

14:23  276,  278 

15:20,  23-29..  229 

15:32   246 

15:35  --  256 

16: 1,  3   226 

i6:ll„   245 

16: 13   688 

16: 14,  15.  33  448 

16: 16-19   625 

16:23,  24   231 

17:  II   729 

17: 26.„   42 

17:31   396 

18:8   448 

ig:3-S —  _  428 

19:6..    284 

19: 15   625 

19: 18-20  _  625 

20:7  -  472 

20:27   210 

20:  28.  81,  244,  283 

20:29   201 

20:  30   248 

20:33-35  ~  288 

21: 15-19  -  284 

21 : 20   230 

21 :  25   229 

21 : 20-26,  10- 

14  _  227 

21:21-27   228 

22:4.  _   339 

23:  -.  665 

23:  II   227 

24: 14.  15   66s 

26:  16-18  _  611 

26:  29  .  ..   669 

27:  23,  24   227 

28:30   671 

ROMANS. 
1:7   87 

1:21,  24,  28..  45 
2:7 — 63,  125,  727 
a:  15  —  351 


2: 16   396 

3:4   41 

3:6. —   396 

3:24  105,  160 

3 :  26   1 1 1 

3:28   104 

4:25  -  105 

5:1  -  -   104 

5:9    105 

5:  12  .174,  333.  395 

5:  18   Ill 

6:  I,  2   368 

6:3   -  455 

6:  3,  4-  ~  -  675 

6:3-5  —  434 

6:8   439 

6:  II  .451,  600 

7:  1-4  _  _  229 

7:  13  -  —  151 

8:8,  9   -  366 

8:9  290,  367,  444 

8:  10,  II..   67s 

8:  II  487,  600 

8:  16.  17...  -  445 

8:  17....88,  125,  439 

 632,  729 

8:  18   467 

8:  19,  22  78,  460 

8:  20,  23    160 

8:21,  22,  23  _  181 

8:23  77,  160 

8:23,  24..™   664 

8:  24   697 

8:28  —  134 

8:28-30    181 

8:  29  „.67,  180 

8:33,  34   369 

8:34  -  184 

9:  10,  II   171 

9:11  -  177 

9: 13  -  -  172 

9:17,  18  -  173 

9:27-32   171 

10:4  —  380 

11:  11-26   462 

11: 16-21  _  432 

11:25-32  _  119 


11:26-32   355 

II :  28,  29-  _  178 

n:  32..  —  178 

12:  1..116,  122,  152, 
444,  486 
12 :  3-6  _  242 

12:4.  5-  -  73 

12: 17   

488,  563,  578 

12:  19  _._29o,  396 

13:7.  8  _  590 

13:8..-  „_  564 

14:5--  ~  326 

16:3  _  267 

16:6   268 

16:9,  12   268 

16:  16   8r 

16:  20   611 

16:  23  _„.  230 

I  CORINTHIAirS. 

1:2,  9   87 

1 :  16   448 

1:21  „.  —  138 

1:24  _  88 

1 :  26-29   88 

1 :  30  -  -  96 

2:4,  5  -219,  232 

2:5-16  _  225 

2 :  9_  __  690 

2:9,  10.  —  691 

2:9,  10,  14 —  80 

2:  10-12  __  632 

2: 13  —  255 

2:  14...  _  729 

2:  14,  10    458 

3:4-6    81 

3:3.  4,  " —  208 

3:  II  -  220 

4:1   217,  231 

4:3-5  —  410 

4:8,  16   231 

4:9-13   231 

4:  13   232 

5:5  -412,  6ir 

5:7,  8    457 

0:  i-ii   414 

6:  14  -  399 

6:  20    91 


7'-  i3-i6   504 

7-  14   532 

7:  15  -  230 

7:  18,  19  _  227 

7:26   558 

8:  6   401 

8:  II   230 

9:  1   216 

9:  27  -  489,  600 

10:  2   432 

10:  II   206 

10:  13   161 

10 :  16,  17  '  46s 

11:3   270 

11:3-7   271 

11:3,  7-12   491 

11:  10-15   271 

11:23-25   465 

1 1 :  26   46s 

11:  27,  29   473 

11:31   407 

12:   236 

i2:7-io   213 

12: 12   73 

12:  12,  13...442,  444 

12:  14,  19   238 

12:  18   147 

12:23-25   236 

12:27   435 

12:28  270,  306 

12:  31   238 

12:34-36   269 

13:  1-3   213 

13:  2,  4   108 

13:4-13   406 

14:   268 

14:  13-17  -.  688 

14:  23-26   312 

14:24   312 

15:3-8   215 

15:4   670 

15:8,  9   215 

15:8,51,52   723 

15:  19   678 

15:  20   676 

15:22   695 

15:25-28  50,  398 

15:29   455 


Index  of  Texts. 


15:35-38   706 

15:41   419 

15:41-44   694 

15:42   720 

15:  45,  47   42 

15:48  721,  722 

3  COHINTHIANS. 

1 :  10   697 

2:  II  -  610 

3:  5.  6   252 

3:18   376 

4:4   307,  377 

-  617,  627 

4:7   71 

4:  16   675 

4:  17   628 

4:  34   610 

5:  1   663 

5:  I-TO  _  673 

5: 10   418 

5:  14   242 

5:17  59,  78 

6:  1  117,  682 

6 :  2   94 

6:4  -   252 

6:  17  -  581 

7:  1   409 

8 :  18   230 

10:5  -   149 

11:  2  74,  363,  608 

11:5.  13   209 

11:  5,  23   216 

11:9   288 

11: 14  610,  623 

11:23-33   231 

12:  1-7,  12  _  216 

12:4   215 

12:7-9   651 

12:9   374 

12:  14   577 

12:  14,  15   287 

GALATIANS. 

1 :  1   276 

1:8   256 

i:  II,  12  216,  225 

i:  15   209 

2:3-5  -   227 


735 

2 :  7,  8   226 

2:8   216 

2:  11-14   224 

3:  5  '216 

3:8   107 

3 :  16,  29 

 72,  361,  433 

3:  17-19   360 

3:  24   104 

3:  27,  28  _  48s 

4:  15  -  651 

5 :  1  234,  242 

5 :  1-4   362 

5 :  2   226 

5:13   92 

5:  19-21   408 

6:  1   416 

6 :  6   262 

6:  10         189,  290 

6:  II  _  651 

BPHESIANS. 

1:4-11   192 

1:7   159 

1 :  12-14   445 

1 :  14  -  669 

1:21   6s 

2:2  199,  610 

2:  12  _  358 

2:  20,  22  _  217 

3:  1   217 

3:3-6   199 

3:3-11   217 

3:9   612 

3:  18   623 

3:  18,  19   220 

4:  1-16  „  239 

4:3   282 

4:4  93,  125 

4:4,  5   229 

4:4-6   452 

4:  II,  12   269 

4:  II,  16   239 

4 :  13  -  362 

4:23,  24   675 

4:  27  _  609 

4:  28   651 

4:30  -  159 

S:  22,  23   495 


736 


Index  of  Texts. 


5-  2J  —  270 

6:  10-18   729 

6:  II  _  609 

6:  11-13  _  _  657 

6:  12  610,  626 

6:  13-190,  369,  373 

PHILIPPIANS. 
1:  16-19  _  672 

1 :  21-24   670 

2:  3   282 

2:8  _  66 

2:  13,  14  _  369 

2:25-30   653 

3:  2   287 

3:8  -  -  467 

3:  10  699 

3: 10,  II   441 

3:  13.  14  -  140 

3:  14  -67,  92 

3:  IS   449 

3:  19  ■•  -  634 

3:  20,  23  „  671 

3:21  673,  728 

4:3   232 

4:7   321 

4:8   589^ 

4:  17  -  346 

COLOSSIANS. 

i:  13  -  594 

1:15  -  18 

1 :  18  -....362,  676 

1 :  18,  19  _  64 

1 :  24  446,  466, 

-  468,  632,  633 

2: 16,  17  228,  382 

2:  19    120 

3:1  -   487 

3:3   436 

3:3,  4  -  66s 

3:S-io   586 

3:9-  10   67s 

3:  12-14   191 

I  THBSSALONIANS. 

1:4,  5   191 

i:  10  -  671 

2:4-7  -  -  232 

2:  12   91 


2:  v6  _  _  „  583 

4:  3   136 

4:7  -    92 

4:  II  -  583 

4:  16,  17  „  671 

4:  17  -  663 

5:4  -  -  —  95 

S:  II   -  3" 

S:  12,  13   300 

5:  14  304,  30S,  306 

5  -  14,  15  -  297 

S:  IS  -  307 

5:21  _  232 

5:24  -  374 

S:24-  -  75 

3  TBESSALONIANS, 

l:  10   161 

2: 1-8   672 

2 :  2   226 

2:4   226 

2:8  -  398 

2:9,  10  _  610 

2:9-12  _  639 

2:  10,  II  _  264 

2:  10-12.   166 

3 :  5   409 

3:6  _.  630 

3:6,  IS  _  230 

3"  10  _  651 

3: 14,  IS  — ■  303 

I  TIMOTHT. 

l:S   124 

1 :  17  _  722 

i:  20  _  611 

2:5.  6   668 

2:6   334 

2:7   276 

?:  II,  12....267,  270 

3:  1-7  -  249 

3:6,  7  _  609 

3:8-13  -  282 

4-  1  377.  621 

4:  II  •  255 

4:  14  -  283 

>::  1   232 

5:8  .488,  578,  589 


5:  13  -  583 

5:  14-  -  557 

5:  14.  15  -  611 

S:  17,  18  -  251 

5:  19  -  293 

S :  20  __„.  301 

5 :  22   284 

5 :  23  ~.  653 

5:24  -  719 

6:  2   255 

(y-3-5   256 

6 :  4   406 

6:4-6   412 

II  TtUOTBT. 

1:6   284 

1 :  10  _  727 

1 :  12   66s 

1 :  15  -  277 

2:  12  _  439 

2:  17  _  201 

2:  19   76 

:  26  609,  627 

3:5   248 

3:  12  464,  628 

3'  17  _  210 

4:  2   255 

4:3.  4   287 

4:8  „  66s 

TITOS. 

i:S   277 

1:5-11  ■■-  249 

2:  12-14   665 

2:  13  -  673 

3:  2   290 

3:7  -  105 

PHILEMON, 

7,  16  -  „  230 

HEBREWS. 

1 :  4   65 

2:3  -   86 

2:  5,  14   6oq 

2:9   668 

2:  II   230 

2:  14  398,  619 

2:  17,  18  -.  162 

2:  18  -  161 

3:1   67 


3:5  177,  432 

3:  15   94 

4:  -  391 

4:5   632 

4"  12  _  136 

4:  15,  i6  162,  681 

4:  16...145,  411,  680 

5:2   162 

5:4  77,  94,  120 

5:  12  -  257 

6:4-6  368,  630 

6: 4-9  -   166 

6:48   302 

7:2s  ~  159 

7:  25,  26  _  162 

7:  27  _  122 

8:3   124 

8:  10  „  359 

9:  12   159 

9:  14  105,  122 

9:  14,  15  -  88 

10:7   437 

10:  17-22          68  r 

10:24  308,  311 

10:  25.  309,  389, 

—  590,  729 

10:  26   368 

10:  26,  27,  3i_  167 

10:  26-31  _  302 

10:  29    168 

10:30  „   396 

10:31   120 

10:38   637 

10:39   549 

11:  5,  32-39   125 

11:6  — 147,  315, 

  658,  680 

11:35  "9,  704 

11:39,  40  .  677,  699 

11:  40  86,  112 

12: 1   369 

12: 1,  2   729 

12:2  -  6s,  139 

12:7  ~  524 

12:  23,  24   396 

12:  24   472 

13:2   570 

13:4   557 

47  F 


Index  of  Texts. 
13: 17  -  378 

JAMBS. 

I :  S  506,  686 

l:S-8  —  691 

1:8  -   599 

1:22-25  316 

1:2s   377 

2:  13   417 

2:  19  „  625 

2:24  _  105 

3:  I  -258,  267 

3:8-11  _  407 

3:9    586 

3:  14,  15,  16.....  408 

3:  17-98,538,  593 

4:3   679 

4:7-   609 

5:7,  8 — 591,  666 

S:  14-16...-   637 

5:  15 —  -  637 

5:20   291 

X 

  „...  179 

1:3-7   665 

i:  10-12   232 

i:  I2_..._  _  224 

l:  13  -161,  664 

l:  15,  16  _  92 

l:  16  _  136 

i:  17   401 

2:5  73,  195 

2:  5,  6  221 

2:9 —  90,  92 

 -  -242,  295 

2:11   594 

2:  16,  17   590 

3:  1-6    498 

3:4  -   675 

3:    15  258 

4:  12  -  _  320 

4:  I5  "-  ~  583 

4: 17—  -  399 

S:  1  ~   244 

S:i-3-  231,  249 

S:6,  5  -  90 

5:8   609 

II  PETER. 

1 : 3  90,  92 


737 

1:4  62,  63,  727 

1:4-11  _  729 

1:  5-10   408 

1 :  10,  II  79, 

 185,  692 

i:  15  -  225 

1:  16-18  _  67s 

1 :  21   219 

2:  1   201 

2;  I,  10   166 

2:  2  _  248 

2:4   620 

2:9   420 

2: 10-22   166 

2:  21  _  630 

3:8  -  19,  333 

3:  13   609 

I  JOHN. 

1:7   ...  105 

2:2  77,  164,  334 

2: 15  606,  729 

2:  20,  27   259 

3:1  437,  467 

3:2  365,  694,  722 

3:2,  3  -  729 

3:3   31S 

3<8-io   609 

3:9,  10   412 

3:  13  -  293 

3:  14-16   468 

3:  16  137,  623 

4:  1  232,  278,  638 

4:20   309 

4:20,  21  _  376 

5:4  113,  147 

 315,  658,  689 

5:7   202 

5:  12...106,  160,  697 

5:  16  165,  302 

5:  18,  19  —  610 

6:  10.  —  722 

II  JOHN. 

1,   -   244 

9,  II  -   302 

JtTDB. 

3.  —  630 

6   ™  620 


7.38 


Index  of  Texts. 


REVELATION. 

1:14,  IS  -  677 


9,  608,   610     3' 12  -  128     16:7   712 

11,16  -          166        3:14-    18    .18:2,4  206,431 

20,   3"     3:21  —    69     18:4  641,656 

24,   193     5:13    52     19:6,  7  —  128 

7:    169     19:  7  _  _  608 

7:4   179  20:2,3,10,14610 

1:18  :  336   7:9-14          93  20:5  721 

2-  I  272      7:  13-15   127     20:  6   695 

■■402   ..-398     20:7-9   129 

2*7  669       12:9,   12  _   610      20:10   619 

7'  TO lii.'  ftin      14:1   179      20:12  112,113 

2:18  -  677      14:19   207      21:2  _  363 

3:5  „         123       15:1  -  21:14  204,  221 

3:5,  II  -  -  i6s     15:2  233     22:12   665 

3:11  95,  123     15:3.4-   52    22:17   ^336 


BEREAN  QUESTIONS 

ON 

SCRIPTURE  STUDIES 


SERIES  VI.— STUDY  I. 


THE  NEW  CREATION. 

(1)  What  is  signified  by  the  opening  sentence  of  the 
Bible,  "  In  the  beginning  God  created,"  etc.  ?  And  are 
there  other  beginnings  recognized  in  the  Bible?  If  so, 
what?     P.   17,  !f  2. 

(2)  Does  the  Genesis  account  relate  to  the  creation 
of  our  earth?  If  not,  why  not?  And  what  are  the  limi- 
tations of  the  creative  work  as  recorded  in  Genesis?  P. 

18,  If  2. 

(3)  Does  the  word  day  apply  invariably  to  the  twenty- 
four-hour  periods  generally  so  called?  If  not,  describe 
other  uses  of  the  term  day  in  the  Scriptures  and  give 
citations.    P.  19,  H  i. 

(4)  How  may  we  be  sure  that  the  Genesis  days  do 
not  signify  solar  days,  as  in  the  more  common  usage  of 
the  word?    P.  19,  H  i. 

(5)  Should  we  understand  that  all  of  the  days  of  the 
creative  week  are  of  uniform  length?  And  if  we  ascer- 
tain the  length  of  one  of  those  days,  would  we  be  justified 
in  assuming  that  the  others  were  of  similar  length? 
P.  19,  II  2. 

(6)  If  we  were  to  estimate  those  creative  days  as  of 
seven  thousand  years  each  and  the  entire  creative  week 
as  of  forty-nine  thousand  years,  how  would  these  figures 
compare    with    the    usual    estimation    of    geologists?  P. 

19,  If  2. 


3 


4 


The  New  Creation 


(7)  What  had  Professor  Dana  to  say  on  this  sub- 
ject? What  were  his  opinions  of  "scientific  guesses"? 
And  how  much  must  we  suppose  the  writer  of  Gen- 
esis understood  of  the  full  import  of  his  words?  P. 
20,  tl  I,  2,  3. 

(8)  Which  is  more  logical,  to  believe  as  science  teaches, 
that  a  blind  and  intelligent  force  is  operative  in  the  de- 
velopment of  our  planet,  of  which  we  can  learn  only  by 
comparisons  and  guesses,  or  to  suppose  the  manifestation 
a  part  of  the  Divine  handiwork  showing  forth  Divine 
wisdom,  order  and  arrangement,  and  these  items  of  the 
Divine  Program  revealed  to  us  by  a  gracious  Creator 
who  foreknew  the  infinite  longings  of  our  minds?  P. 
20,  II  4.  .  . 

(9)  Summarize  the  views  of  the  Higher  Critics  and 
Evolutionists  respecting  creation.    P.  21. 

(10)  Do  we  object  to  Mr.  Darwin's  theory  because 
he  was  a  foolish  man  or  on  what  grounds?  And  what 
can  we  say  of  his  theory  and  of  his  test  respecting  pigeons, 
etc.?    P.  22,  H   I,  2. 

(11)  What  great  error  has  helped  to  confuse  Bible 
students  and  how  should  we  understand  the  formation  of 
our  earth's  crust  in  various  layers  of  clay  and  rocks,  evi- 
dently deposited  in  a  liquid  or  plastic  form?    P.  22,  U  3. 

(12)  Has  God  revealed  anything  respecting  the  man- 
ner in  which  the  atoms  of  matter  composing  our  earth  were 
brought  together?  Or  is  there  anything  in  the  Bible  to 
answer  this  question?    P.  23,  H  2. 

(13)  What  is  signified  by  basic,  igneous  rocks,  and 
what  does  their  location  deep  under  the  earth's  surface 
indicate?  And  what  do  the  higher  layers  of  water-laid 
rocks  and  clays  imply?    P.  23,  f  3. 

(14)  Explain  in  harmony  with  the  Genesis  account  how 
the  firmament  or  expanse  or  atmosphere  surrounding  our 
earth  must  have  been  formed  and  whether  or  not  it  prob- 
ably required  considerable  lapse  of  time.  P.  23,  If  ;  P. 
24,  IT  I. 

(15)  Explain  the  process  by  which  the  various  strata 
of  clay  and  sand,  etc.,  were  piled  upon  the  igneous  rocks, 
which  evidently  once  had  been  in  the  molten  condition. 
Tell  why  they  were  called  rings  and  explain  their  in- 
fluence.   P.  24,  If  I.  2. 

( 16)  What  must  have  been  the  condition  of  the  earth 
during  the  long  period  in  which  the  rings  or  vvater  cano- 
pies were  concentrating  towards  the  poles  before  breaking 
in  deluges?  Was  the  flood  in  Noah's  day  due  to  the 
breaking  of  one  of  these  ring-canopies,  and  what  must  have 


The  Nezv  Creation 


5 


been  its  effect?  And  what  are  the  evidences  or  proofs 
corroborative?    P.  25. 

(17)  What  say  Professor  Wright  and  Sir  T.  W.  Daw- 
son on  the  subject,  as  reported  in  the  New  York  Journal^ 
Pp.  26,  27. 

(18)  Did  the  flood  of  Noah's  day  come  at  just  the  right 
time  to  tit  with  Divine  Providence  respecting  humanity,  and 
does  this  prove  to  us  Divine  foreknowledge  and  arrange- 
ment in  respect  to  man's  affairs? 

(19)  What  conclusions  may  we  draw  from  the  frozen 
mammoth  of 'Eastern  Siberia?    Pp.  28,  29. 

(20)  From  the  standpoint  we  have  assumed,  how  shall 
we  divide  the  creative  week  into  four  distinct  parts?  Specify 
these  parts.    P.  29,  H  3. 

(21)  What  testimony  loyal  to  the  Bible  does  Prof.  Sil- 
liman  offer  respecting  the  structure  of  our  planet?  P. 
30,  H  I. 

(22)  Quote  Prof.  Dana's  comment  on  creation  and  the 
wisdom  displayed  in  the  order  of  creation,  as  outlined  in 
Genesis.    P.  30,  H  2,  3. 

(23)  Give  a  brief  synopsis  of  the  events  of  the  first 
creative  epoch-day  and  show  the  harmony  between  this 
and  the  Scriptural  declaration,  "  The  Spirit  of  God  was 
brooding  over  the  face  of  the  waters.  And  God  said.  Let 
there  be  light,  and  there  was  light."    P.  30,  If  4;  P.  31,  If  i. 

(24)  Give  a  brief  synopsis  of  the  events  of  the  second 
creative  epoch-day,  "  Let  there  be  an  expanse  in  the  midst 
of  the  waters,  and  let  it  divide  the  waters  from  the  waters," 
etc.    P.  31,  If  3;  P-  32.  If  I. 

(25)  Briefly  summarize  the  events  of  the  third  creative 
epoch-day,  "  Let  the  waters  under  the  heavens  be  gathered 
together  in  one  place  and  let  dry  land  appear.  And  it  was 
so."    Pp.  32,  33. 

(26)  Did  the  events  of  these  great  epoch-days  overlap 
each  other,  or  how  can  we  view  this  matter,  the  falling 
of  the  rings,  etc.?    P.  34,  If  I. 

(27)  Why  was  not  the  light  of  the  sun,  moon  and 
stars  seen  until  the  fourth  day,  and  what  were  the  advan- 
tages and  disadvantages  of  the  cloudy,  steamy  conditions 
prevalent  before?    P.  34,  II  i. 

(28)  Explain  the  lapping  of  one  epoch  or  day  upon 
another  and  show  how  much  was  accomplished  during  the 
first  four  epoch-days  of  twenty-eight  thousand  years. 
P.  34.  II  -2. 

(29)  In  the  record  of  the  fifth  creative  epoch-day  God 
said.  Let  the  waters  swarm  with  living  creatures,  etc.,  and  He 
created  great  whales  and  every  living  creature  with  which 


6 


The  New  Creation 


the  waters  swarm  after  their  kind,  and  every  winged  fowl 
after  its  kind.  Does  not  this  seem  to  imply  that  creation 
was  carried  on  along  Evolutionary  lines  to  an  extent — in  the 
development  of  various  kinds  or  species?    P.  35,  H  2. 

(30)  And  is  there  any  evidence  that  these  kinds  did  not 
thus  reach  a  fixity  of  perfection  from  which  they  can 
evolute  no  further?    Explain  the  entire  proposition.    P.  35. 

(31)  To  what  scientific  period  does  the  fifth  creative 
epoch-day  correspond?    P.  30,  H  i. 

(32)  In  the  description  of  the  work  of  the  sixth  crea- 
tive epoch-day  does  the  expression,  "  Let  the  earth  bring 
forth  the  living  creature  after  its  kind,"  etc.,  imply  an 
evolutionary  process  up  to  a  certain  point  and  the  estab- 
lishment thereby  of  a  fixed  species?    P.  37,  H  i. 

(33)  Give  a  description  of  the  condition  of  things  in 
the  sixth  day  and  demonstrate  if  by  then  the  earth  was 
more  prepared  than  previously  for  the  different  kinds  of 
animals,  etc.,  brought  into  existence.    P.  36,  If  3. 

(34)  How  many  kinds  or  orders  of  lower  animal  life 
do  we  find,  and  how  may  these  be  described?    P.  36,  If  3. 

(35)  What  is  the  final  work  of  the  sixth  creative  epoch- 
day  accomplished  at  its  close?    P.  37,  If  2. 

(36)  In  view  of  the  evidences,  should  we  or  should 
we  not  presume  that  a  measure  of  Evolution  operated  for 
the  creation  of  man  and  the  bringing  of  him  up  to  a  fixity 
of  species  or  kind,  as  it  operated  with  the  lower  animals? 
P.  37,  If  4. 

(37)  Cite  evidences  showing  that  in  man's  creation  dif- 
ferent expressions  entirely  are  used  from  those  in  connec- 
tion with  the  development  of  plant  life  and  the  lower  animal 
life.    P.  38,  If  1-3. 

(38)  How  shall  we  explain  the  two  different  accounts 
of  creation,  the  second  beginning  Genesis  2:4?    P.  38,  If  4. 

(39)  Explain  why  elohitn  or  gods  are  mentioned  in  con- 
nection with  the  first  account  of  man's  creation,  and  Je- 
hovah in  connection  with  the  second  account.  P.  38,  If  5. 

(40)  Why  is  it  not  said  of  men,  as  of  the  beasts  of 
the  field,  "  Let  the  earth  bring  forth,"  nor  as  of  the  sea 
creatures,  "Let  the  sea  swarm"?  Why  is  man  mentioned 
as  a  direct  creation  and  one  individual?    P.  39,  ^f  2. 

(41)  What  are  we  to  understand  to  be  signified  by  the 
statement  that  man  was  created  in  God's  image?  Does 
this  image  relate  to  the  elohitn  or  to  Jehovah?  State  what 
difference  this  would  make,  and  why?    P.  39,  If  2,  3. 

(42)  Is  this  issue  between  modern  scientific  thought 
along  Evolutionary  lines  and  the  Bible  teaching  considerably 


I 


The  New  Creation 


7 


in  harmony,  or  are  they  directly  opposed  to  each  other?  If 
so,  state  how  and  why.    P.  79,  ^  3. 

(43)  Does  anything,  aside  from  the  Genesis  records, 
support  the  theory  of  man's  creation  as  a  perfect  being? 
P.  40,  If  1. 

(44)  Does  the  fact  that  our  Lord  Jesus  is  declared  to 
be  a  corresponding  price  for  man  imply  that  the  man  to 
whom  he  corresponded  was  perfect,  or  that  he  was  next 
to  a  monkey?    P.  40,  f  2. 

(45)  Does  the  fact  that  the  Bible  teaches  that  the  hope 
of  mankind  is  restitution  or  resurrection — raising  up,  up,  up, 
out  of  sin  and  death  conditions — seem  an  evidence  or  proof 
that  man  must  have  been  up  before  he  fell  and  is  now 
down  beneath  his  original  condition  in  order  that  resti- 
tution might  profit  him?    P.  40,  H  3. 

(46)  How  does  the  Bible  teaching  of  restitution  comport 
with  the  Evolution  theory,  and  what  conclusion  must  Bible 
students  reach  on  the  subject  from  the  testimony  of  Acts 
3:19-21?    P.  40,  If  4. 

(47)  Is  there  any  Scriptural  foundation  for  the  claim  of 
some  that  original  sin  consisted  in  sexual  intercourse  on  the 
part  of  our  first  parents?  Give  a  full  Scriptural  analysis  to 
this  question.    P.  41,  If  i,  2. 

(48)  How  should  we  regard  the  suggestions  of  some  that 
the  Scriptures  mislead  us  into  thinking  of  Adam  as  the  first 
"of  the  earth,  earthy"?  What  answer  shall  we  give  to  those 
who  urge  a  pre-Adamite  race  of  man  and  who  claim  to  find 
proofs  of  their  hypothesis  in  various  strata  of  the  earth's 
surface,  some  of  which  they  attribute  to  a  period  long  be- 
fore Adam's  creation?  Give  Scriptural  proof  texts  in  contra- 
diction to  this  theory  and  show  their  consistency  with  scien- 
tific facts.    P.  42. 

(49)  State  the  views  of  Profs.  Stokes,  Bennett,  Beale, 
Virchow  and  Barraude  respecting  the  answer  of  geologists 
to  the  theory  that  man  was  developed  from  the  lower  orders 
of  animals.    P.  43,  If  I. 

(50)  Read  to  the  class  an  extract  from  "The  Meeting 
Place  of  Geolog}'  and  History,"  by  Sir  J.  W.  Dawson,  LL. 
D.,  F.R.  S. 

(51)  Prof.  Pasteur  is  recognized  as  having  been  a  great 
bacteriologist.  Did  he  favor  the  Darwinian  theory  or  not? 
Quote  something  from  him  pertinent  to  the  subject.  P. 
44.  If  I.  2. 

(52)  Quote  the  views  of  the  Russian  savant.  Prof.  Vir- 
chow, respecting  the  Darwinian  theory  of  man's  evolution 
from  lower  animal  species.    P.  44,  II  3. 

(53)  Should   we  consider  the  unscriptural  theories  of 


8 


The  New  Creation 


Prof.  Darwin  and  those  who  follow  his  suggestions  as  wise 
and  logical,  or  otherwise?  What  proofs  can  be  adduced  to 
prove  that  humanity  four  thousand  years  ago  no  more  had 
tails  than  we  have — nor  different  toes  and  thumbs?  P. 
45,  H  2. 

(54)  What  should  be  the  attitude  of  the  Lord's  people 
in  respect  to  these  evolutionist  propositions  of  our  day 
which  are  discrediting  the  Bible  in  the  eyes  of  the  learned? 
P.  45.  H  3. 

(55)  In  view  of  what  we  have  already  seen  respecting 
these  creative  epochs  styled  in  the  Scriptures  "  days,"  what 
can  we  say  of  the  Sixth  Day,  which  we  are  now  considering? 
When  was  its  beginning  and  when  its  close?  What  would 
be  the  date  of  its  close,  counting  from  the  beginning  of  the 
ordering  of  creation — the  putting  in  order  of  the  earth,  the 
time  of  whose  creation  is  not  stated  but  whose  setting  in 
order  is  being  accomplished  during  the  seven  great  epoch- 
days?    Summarize  the  matter.    P.  45,  H  4. 

(56)  We  come  now  to  the  examination  of  the  great  Sev- 
enth Day  of  the  creative  period.  Does  it  have  an  evening 
and  a  morning? 

(57)  What  should  we  expect  of  this  Seventh  Epoch-Day 
as  viewed  in  the  light  of  our  findings  respecting  the  six  pre- 
vious epoch-days  and  what  is  signified  by  the  statement  that 
Jehovah  God  rested  from  his  creative  work  during  this 
Seventh  Epoch-Day?    P.  46,  H  2,  3. 

{58)  What  has  our  Lord  Jesus  to  do  with  this  Seventh 
Epoch-Day  and  the  Father's  cessation  from  creative  work? 
Why  did  the  Father  rest?  Will  the  Son  undertake  the  com- 
pletion of  the  Father's  work?  If  so,  why  was  it  thus  left 
to  him?  Make  the  entire  matter  clear.  Let  all  of  the  class 
express  themselves  on  this  important  question  and  have 
clearly  in  mind  the  matter  of  its  great  importance  in  God's 
Plan  and  therefore  in  the  understanding  of  it.    Pp.  47,  48. 

(59)  Did  this  resting  on  the  part  of  the  Great  Creator 
from  further  creative  work  and  from  actively  rescuing  His 
creatures  from  sin  and  its  penalty  imply  a  lack  of  love  on 
His  part?    Or  how  shall  we  understand  it?    P.  49,  If  i. 

(60)  What  can  we  know  respecting  the  period  in  whicn 
the  Creator  rests  from  His  creative  work?  In  other  words, 
according  to  the  Scriptures,  how  long  will  this  Seventh 
Epoch-Day  last  and  how  do  we  reach  information  on  the 
subject?    P.  49,  U  2. 

(61)  May  we  be  sure  that  our  Creator's  expectations 
respecting  the  ultimate  outcome  of  His  purposes  regarding 
the  earth  will  be  realized?    Can  we  be  sure  that  the  Re- 


The  Nezv  Creation 


0 


deemer  will  accomplish  all  that  the  Father  intended?  P. 
49.  t  2. 

(62)  Quote  some  Scriptures  showing  the  ultimate  victory 
of  Messiah  and  the  accomplishment  of  the  Divine  purpose. 
P.  49.  If  2;  P.  50.  H  I. 

(63)  What  grounds  have  we  for  assuming  that  the  whole 
period  in  which  God  has  been  ordering  the  earth  and  develop- 
ing it  from  the  inert,  void  mass  at  the  beginning  down  to 
the  Paradisiacal  condition  at  the  close  of  the  Seventh  Day 
will  be  in  all  a  period  of  49.000  years— seven  great  days  of 
7,000  years  each?    P.  50,  H  2. 

(64)  Give  a  brief  outline  of  this  creative  epoch  from  the 
Scriptural  standpoint.  Quote  Scriptures  applicable  to  the 
earliest  beginning  of  the  creative  power,  and  other  Scriptures 
showing  the  glorious  consummation  at  the  end  of  these  seven 
great  days.    P.  51.  H  i ;  P-  52  H  i.  2,  3. 

(65)  Does  the  first  chapter  of  Genesis  conflict  with  sci- 
entific discoveries,  or  merely  with  the  theories  of  some  scien- 
tific gentlemen  ?  Quote  the  views  of  Prof.  G.  F.  Wright, 
D.  D.,  LL.  D.,  on  this  subject  and  discuss  these.  P.  52,  ^ 
S,  6. 

(66)  Is  the  Genesis  account  compatible  with  scientific 
facts?  Do  not  these  facts  corroborate  the  Genesis  records 
rather  than  conflict  with  the  Divine  record?  What  does 
Prof.  Wright  say  for  himself  on  this  subject  and  what  does 
he  give  as  the  opinion  of  the  great  geologist,  the  late  Prof. 
J.  D.  Dana  of  Yale  College?    P.  52,  II  6. 

(67)  We  have  seen  that  the  Genesis  record  does  not 
attempt  to  explain  the  creation  of  the  earth  as  respects  its 
matter — that  the  Genesis  account  merely  relates  that  there 
was  such  a  beginning  and  that  the  matter  was  created  by 
God,  but  tells  nothing  whatever  of  the  time  of  its  creation, 
nor  concerning  how  long  a  period  elapsed  before  the  ordering 
work  of  the  seven  epoch-days  began.  Does  this  view  ap- 
peal to  others?  Read  to  the  class  a  quotation  on  the  subject. 
P.  53.  H  I. 

(68)  The  Genesis  record  shows  a  progressiveness  in  the 
matter  of  bringing  forth  of  vegetable  and  animal  life;  in 
part,  perhaps,  an  evolutionary  process.  Our  contention  is 
merely  as  respects  man's  creation — that  it  was  a  distinctly 
separate  work  and  in  no  sense  an  evolutionary  process. 
What  is  the  main  point  and  argument  of  Prof.  Darwin  and 
his  evolutionary  followers?  Read  to  the  class  what  Prof. 
Wright  has  to  say  on  this  subject.  P.  53,  H  2;  P.  54;  P. 
55,  H  I. 

(69)  Let   another   read   Prof.   W^right's   suggestions  as 


10 


The  New  Creation 


respects  the  difference  between  human  reason  and  animal 
instinct.    P.  55,  If  4- 

(70)  Let  another  read  to  the  class  Prof.  Wright's  com- 
ment on  man's  capacity  for  religion  in  contrast  with  the 
incapacity  of  the  brute.    P.  55.  U  5;  P-  56,  H  i,  2. 

(71)  Who  discovered  the  principle  of  "natural  selec- 
tion "  ?  What  does  Prof.  Wright  remark  respecting  his  find- 
ings and  respecting  the  disposition  of  humanity  to  wear 
clothing  and  use  tools  and  respecting  his  musical  capacity, 
etc.,  etc.?    P.  56,  If  3.  to  P.  58. 


STUDY  II. 


THE  NEW  CREATION. 

(1)  What  terms  are  Scripturally  applied  to  the  Church 
of  the  Gospel  Age  and  its  ultimate  members?    P.  59. 

(2)  Why  have  these  terms  not  been  appreciated  by  the 
majority  of  Christians?    P.  59. 

(3)  May  we  suppose  the  popular  misconstructions  of  the 
Divine  Word  to  be  intentional?  If  not,  how  may  we  account 
for  them?    P.  60,  If  i,  fir.st  half. 

(4)  What  were  the  "Dark  Ages,"  and  why  so  called? 
P.  60,  If  I. 

(5)  What  has  been  the  difficulty  amongst  the  followers 
of  the  Reformers  during  the  past  three  centuries?  P.  60,  If 
2,  first  part. 

(6)  What  divinely  appointed  guides  should  the  Church 
recognize  and  follow?    P.  61. 

(7)  What  assistance  should  the  Church  now  expect  and 
accept  from  human  instrumentalities?    P.  61. 

(8)  Give  a  resume  of  previous  studies,  leading  up  to  our 
present  topic,  the  New  Creation.    P.  61,  If  i. 

(9)  Does  the  creation  of  various  orders  of  beings  signify 
a  dissatisfaction  on  the  part  of  the  Creator?  P.  62,  7th 
line  to  end  of  If. 

(10)  Will  there  exist  jealousies  or  covetousness  among 
the  creations  on  the  several  planes  of  being?    P.  62,  f  i. 

(11)  When  Jehovah  purposed  the  New  Creation,  what 
did  He  determine  respecting  those  who  should  constitute  its 
members?    P.  63,  If  i,  first  part. 

(12)  Why  are  these  "  New  Creatures"  not  created  on  the 
Divine  plane,  and  subsequently  tried  and  tested?  Why  so 
separate  and  distinct  from  all  others?    P.  63. 


The  New  Creation 


II 


(13)  Trace  the  philosophy  of  the  Divine  arrangement  for 
the  selection  of  the  New  Creation.    P.  64. 

(14)  What  was  the  Divine,  pre-arranged  privilege  and 
test  imposed  upon  the  "Only  Begotten"?    P.  65,  tf  i. 

(is)  What  was  the  exceeding  great  reward,  "the  joy 
that  was  set  before  "  our  Redeemer  ?    P.  65,  If  2. 

(16)  Why  are  the  "brethren"  of  Christ  selected  from 
among  the  human  creation,  rather  than  from  others?  P. 
66,  H  I. 

(17)  What  fact  in  the  New  Testament  writings  has 
caused  many  to  infer,  contrary  to  the  Scriptures  in  general, 
that  God's  purposes  are  the  same  with  respect  to  all  man- 
kind?   P.  67,  If  I. 

(18)  What  are  the  "two  salvations,"  and  what  confusion 
of  thought  results  from  failure  to  recognize  the  difference 
between  these?    P.  67,  H  2. 

(19)  Aside  from  making  their  own  calling  and  election 
sure,  what  two-fold  work  have  the  prospective  New  Creation 
to  do  in  connection  with  the  human  family?    P.  68,  H  i. 

(20)  Explain  why  no  other  class  of  beings  could  be 
found  so  well  adapted  to  ruling  and  blessing  the  world. 
P.  69.  H  I. 

(21)  Is  the  work  of  uplifting,  ruling,  blessing  and  judg- 
ing mankind  the  entire  mission  of  the  New  Creation?  P. 
69,  H  2. 

(22)  Although  the  Scriptures  do  not  explicitly  declare 
the  future  activities  of  the  New  Creation,  what  may  we 
reasonably  infer  or  anticipate  regarding  them?    P.  70,  ^  i,  2. 

(23)  What  constitutes  these  New  Creatures  "priests"? 
P.  71.  H  I.  first  part. 

(24)  What  represents  the  nezv  nature  of  these  priests, 
and  how  is  the  victory  of  the  New  Creature  attained?  P. 

71,  H  I. 

(25)  Explain  in  detail  how  the  Aaronic  priesthood  of 
Israel  typified  the  present  condition  of  the  New  Creation, 
and  Melchizedek,  their  future  priesthood.  P.  72,  top  of 
page,  fx. 

(26)  Mention  the  apparent  reason  why  the  intimate  re- 
lationship between  the  Only  Begotten  and  the  elect  Church 
is  so  frequently  referred  to  under  various  figures,  and  ex- 
plain the  significance  of  the  "  top-stone,"  as  a  figure.  P. 

72,  U  2. 

(27)  Explain  the  "temple"  figure.  P.  73,  H  i. 

(28)  Explain  the  beautiful  illustration  of  the  "  human 
body  with  its  various  members."    P.  73,  H  2. 

(29)  Give  numerous  other  figures  showing  this  relation- 
ship of  Christ  and  the  Church. 


12 


The  New  Creation 


(30)  What  is  perhaps  the  most  perfect  and  complete 
figure  of  our  Master's  interest  in  and  love  for  His  brethren? 
Explain  in  detail.    P.  74,  U  i. 

(31)  When  the  Lord  comes  in  the  close  of  this  age,  who 
only  will  be  accepted  as  his  Bride?    P.  75  H  i. 

(3-)  Quote  several  comforting  and  encouraging  Scriptures 
which  declare  the  Divine  supervision  over  even  the  humblest 
member  of  the  New  Creation.    P.  75,  If  2. 

(33)  Explain  in  detail  the  illustration  of  natural  birth  in 
its  relation  to  the  spiritual  birth  of  the  New  Creation.  P. 
76,  If  I. 

(34)  Show  briefly  how  the  Scriptures  clearly  distinguish 
between  the  New  Creatures  and  the  human  family  in  general, 
especially  with  respect  to  (i)  the  Atonement  Sacrifice,  and 
(2)  to  the  trials  and  difficulties  of  life.    P.  77,  If  I. 

(35)  What  will  be  the  test  of  membership  in  the  New 
Creation?    P.  78,  If  i. 

(36)  In  order  to  abide  in  Christ,  what  more  than  the  mere 
making  of  a  consecration  is  necessary?  Explain  fully.  P. 
78,  If  2. 

(37)  Why  are  the  five  senses  of  humanity  in  general  not 
sufficient  for  the  New  Creation  in  matters  of  judgment? 
P.  79,  If  I. 

(38)  Explain  the  so-called  "  sixth  sense,"  or  complete  set 
of  additional  spiritual  senses,  granted  these  New  Creatures. 
P.  80,  If  1. 

(39)  By  what  name  should  the  New  Creation  be  known? 
P.  80,  If  2. 

(40)  What  manner  of  spirit  has  prompted  Christians  to 
take  sectarian  names  in  the  past,  and  when  did  it  first  mani- 
fest itself?  P.  81,  If  I. 

(41)  To  whom  especially  belong  the  chief  praise  and 
honor  for  the  blessings  that  have  come  to  us  through  the 
Apostles  and  other  servants  of  the  Lord?    P.  82,  top. 

(42)  What  should  be  our  attitude  toward  the  present  divi- 
sion into  various  denominations?    Pp.  82,  83. 

(43)  In  conclusion,  what  names  should  we  avoid,  and 
why?    P.  83,  If  2,  first  part. 

(44)  What  names  should  we  recognize  and  answer  to,  as 
consecrated  Christians?    P.  83,  If  2,  last  part. 


STUDY  III. 


THE  CALL  OF  THE  NEW  CREATION. 

(1)  Was  the  opportunity  to  become  members  of  the  New 
Creation  offered  to  mankind  in  general?    P.  85. 


Tlie  New  Creation 


13 


(2)  Was  the  "calling"  of  the  natural  Israelites  a  "high" 
or  "heavenly  calling"?  If  not,  to  what  were  they  called? 
P.  85. 

(3)  Where  are  the  terms  of  the  High  Calling  set  forth? 
P.  86,  top. 

(4)  Why  could  the  Ancient  Worthies  have  no  part  or  lot 
in  this  New  Creation?    P.  86,  H  i. 

(5)  Give  another  reason  why  this  High  Calling  could  not 
begin  before  the  death  of  our  Lord  Jesus.  P.  86,  H  2,  first 
part. 

(6)  What  was  the  standing  of  the  Apostles  before  the 
death  and  resurrection  of  Christ?    P.  87,  top. 

(7)  Explain  the  difference  between  calling  men  to  repent- 
ance and  inviting  them  to  the  High  Calling.    P.  87,  top. 

(8)  Do  the  introductions  to  the  various  Epistles  empha- 
size the  exclusiveness  of  the  Heavenly  Call?    P.  87. 

(9)  Upon  what  conditions  shall  we  be  made  joint-heirs 
with  Christ?    P.  87,  II  2. 

(10)  Why  are  not  many  great,  wise  or  learned  called? 
P.  88. 

(11)  Why  are  the  conditions  of  acceptance  more  attrac- 
tive to  the  more  fallen  members  of  the  human  family?  P. 
89,  If  I. 

(12)  Upon  what  two  graces  of  character  is  God  especially 
placing  a  premium  in  connection  with  the  New  Creation? 

P.  90,  U  I. 

(13)  To  what  high  standard  of  character  are  the  New 
Creatures  called?    P.  90,  If  2. 

(14)  Is  the  Lord  dealing  with  the  imperfect  flesh  or  with 
the  new  minds  of  these  New  Creatures?    P.  91,  top. 

(is)  What  should  we  expect  the  new  mind  to  accomplish 
in  controlling  our  mortal  bodies?    P.  91,  H  i. 

(16)  What  are  some  of  the  specifications  and  limitations 
as  respects  character  in  the  New  Creation  ?    P.  91,  ^  2. 

(17)  Explain  the  difference  between  the  "law  of  liberty" 
of  the  New  Creation  and  the  bondage  of  Israel  to  specific 
laws.    P.  92,  If  I. 

(18)  Is  it  an  easy  path  that  leads  the  New  Creation  to 
"glory,  honor  and  immortality"?  P.  92,  If  2. 

(19)  Are  there  several  different  calls  during  the  Gospel 
Age?    Quote  Scripture  to  prove  position  taken.    P.  92,  t  3. 

(20)  Will  there  be  a  call  to  the  World  in  the  next  age? 
P.  93,  top. 

(21)  Are  those  who  will  be  of  the  Great  Company  re- 
ferred to  in  Rev.  7:9-14?    P.  93,  ^  i. 

(22)  Will  these  be  members  of  the  New  Creation?  If 
not,  why?    P.  93,  If  i. 


14 


The  New  Creation 


(23)  Is  this  special  call  of  the  New  Creation  limited  in 
time?  and  when  did  it  begin?  P.  94,  |I  i. 

(24)  When  will  this  "acceptable  time"  come  to  an  end? 
P.  94,  If  2,  first  part. 

(25)  Would  it  be  consistent  with  the  Heavenly  Father's 
character  of  Justice  and  Love  to  extend  a  single  invitation 
which  could  not  be  made  good,  if  accepted?    P.  94,  jf  2. 

(26)  At  what  time  did  the  general  call  cease?    P.  95,  ^  i. 

(27)  Did  the  ceasing  of  the  "call"  signify  the  end  of  all 
opportunity  for  admittance  into  joint-heirship  with  Christ? 
P.  95.  Hi.. 

(28)  What  evidences  may  be  considered  as  good  proof  of 
having  been  accepted  of  the  Lord  as  prospective  heirs  with 
Jesus  Christ  by  those  who  have  consecrated  since  1881  ?   P.  96. 

(29)  How  does  God  call  the  New  Creation?  In  what 
sense  is  Christ  our  Wisdom?  What  is  the  value  of  Wisdom 
in  general?    P.  96,  If  i. 

(30)  Is  our  natural  Wisdom  sufficient  for  us  as  New 
Creatures?  P.  97,  If  I. 

(31)  What  conditions  are  essential  in  order  to  have  a 
hearing  ear  for  the  "Wisdom  from  above"?    P.  97,  H  2. 

(32)  What  important  facts  must  be  grasped,  and  how  is 
Christ  made  our  Wisdom  before  we  can  be  justified?  P.  98, 
2d  to  i8th  lines. 

(33)  Does  Christ  cease  to  be  our  Wisdom  at  the  time  of 
our  Justification?    P.  98,  18th  line  to  end  of  If. 

(34)  Explain  the  orderly  operation  of  this  "  Wisdom 
from  above."    P.  98,  If  i. 

(35)  How  is  gentleness  manifested  in  this  heavenly  Wis- 
dom?  P.  99,  If  I. 

(36)  Explain  the  relationship  of  mercy  and  good  fruits 
to  "  the  Wisdom  from  above."    P.  99,  H  2. 

(37)  How  is  heavenly  Wisdom  "without  partiality"? 
P.  100,  If  I. 

(38)  Why  is  this  Wisdom  "without  hypocrisy"?  P.  100, 

H  2. 

(39)  How  has  God  given  us  this  heavenly  Wisdom 
through  his  Son  and  the  Members  of  his  Body?    P.  100,  If  3. 

(40)  If  Christ  is  our  "Justification,"  what  are  the  primary 
thoughts  contained  in  the  word  Justification?  Give  an  illus- 
tration.   P.  loi,  top. 

(41)  Apply  this  illustration  to  mankind.    P.  lOi. 

(42)  Since  we  as  a  race  are  all  imperfect,  and  none  can 
meet  the  requirements  for  himself  or  "  his  brother,"  explain 
how  God  has  purposed  to  accept  and  deal  with  these  unjust, 
imperfect  beings  in  general.    P.  102. 

(43)  Explain  the  "Justification  by  faith"  provided  for  the 
New  Creation.   P.  102,  ^  i.   See  also  W.  T.  1910,  pp.  85-88. 


Ttie  New  Creation  IS 

(44)  How  long  does  this  reckoned  or  faith-Justification 
hold  good?    P.  103,  H  I.    W.  T.  1910,  p.  87,  1st  col. 

(45)  Is  Christ  the  cause  or  ground  of  our  Justification? 
If  so,  explain  in  detail  the  prevalent  confusion  respecting  the 
ground  or  basis  of  our  Justification,  giving  Scriptural  quota- 
tions.   P.  104,  If  I. 

(46)  How  may  we  harmonize  these  apparently  conflicting 
statements?   P.  105,  1J  i. 

(47)  Explain  how  we  are  "  Justified  by  God's  grace." 
P.  105,  2. 

(48)  How  are  we  Justified  by  Christ's  blood  ?   P,  105,  t[  3. 

(49)  Why  was  the  resurrection  of  Jesus  Christ  necessary 
to  our  Justification?    P.  106,  H  i. 

(so)  How  is  the  Church  justified  by  faith?  P.  106,  H  2. 
W.  T.  1910,  pp.  86,  87. 

(51)  Explain  the  diflference  between  the  faith  necessary 
to  vitalized  Justification  of  the  Church,  and  that  which  will 
be  required  of  the  world  for  actual  Justification,  in  the  Mil- 
lennial Age.    P.  106,  1[  3. 

(52)  What  is  the  difference  between  our  relationship  to 
God  through  reckoned  Justification  and  that  of  the  world  in 
the  next  age  through  actual  Justification?  P.  107,  ^  i.  W. 
T.  1910,  p.  92,  2d  col. 

(53)  What  is  the  object  in  granting  this  reckoned  Justi- 
fication to  the  Church  in  the  present  time?  P.  108,  U  i. 

(54)  What  do  works  have  to  do  with  our  Justification, 
and  are  we  judged  according  to  our  works?    P.  108,  H  2. 

(55)  Give  an  illustration  of  the  general  operation  of  Jus- 
tification by  grace,  by  the  blood,  and  through  our  faith,  and 
the  relation  of  works  to  the  same.    P.  109,  If  i. 

(56)  What  kind  of  faith  justified  the  Ancient  Worthies? 

P.  HO. 

(57)  Explain  the  diflFerence  between  the  justification  of 
the  Ancient  Worthies  and  the  justification  during  the  Gospel 
Age.   P.  Ill,  If  I. 

(58)  What  is  the  significance  of  justification  to  life 
(Rom.  5: 18),  and  how  does  it  affect  the  New  Creation?  P. 
Ill,  If  2. 

(59)  What  relation  do  the  Ancient  Worthies  bear  toward 
this  justification  to  life?    P.  11 1,  If  3.   W.  T.  '10-132. 

(60)  Explain  the  principle  underlying  God's  acceptance 
of  our  imperfect  works.    P.  112,  If  i. 

(61)  Explain  the  difference  between  the  test  of  faith  and 
the  test  of  works,  showing  to  what  ages  they  respectively 
apply.   P.  113.  If  I. 

(62)  Before  whom  is  it  necessary  for  the  sinner  to  be 
justified?   Explain  why  it  is  thus.    P.  114,  i. 


i6 


The  Neit'  Creation 


(63)  Explain  the  different  position  of  the  Mediator  with 
respect  to  sin  and  sinners.    P.  114,  ^  2. 

(64)  If  all  of  our  Redeemer's  merit  was  involved  in  im- 
puting to  believers  what  their  sacrifices  lacked  to  make  them 
holy  and  acceptable,  what  can  He  do  for  the  world?  And 
will  He  similarly  impute  His  merit  to  the  world?  Or  will  He 
actually  surrender  it  forever  on  the  world's  account?  Will 
the  Millennial  Kingdom  or  Mediatorial  Kingdom  or 
Emergency  Kingdom  for  man"s  uplift  be  the  result  of  the 
imputation  of  Christ's  merit  or  on  account  of  the  actual  satis- 
faction of  justice?    P.  115,  H  1. 

(65)  Briefly  explain  the  relation  of  the  New  Creation  to 
the  Abrahamic  Covenant.    P.  115,  H  2. 

(66)  What  is  evidently  the  sole  object  of  the  Gospel 
Age?   P.  116,  U  I. 

(67)  What  blessing  is  enjoyed  by  those  who  are  simply 
"justified  by  faith,"  and  refuse  to  consecrate?    P.  116,  i  2. 

(68)  Explain  how  this  class  receive  the  grace  of  God  in 
vain.    P.  117,  H  i- 

(69)  What  is  evidently  the  condition  of  the  whole  nom- 
inal "Christian  World"  in  this  respect?    P.  117,  H  2,  3. 

(70)  Explain  why  the  merely  justified  are  unable  to  ap- 
preciate "the  deep  things  of  God."   P.  118,  U  i. 

(71)  Would  it  be  reasonable  to  expect  that  these  should 
receive  special  favor  in  the  Millennial  Age?    P.  118,  U  2. 

(72)  What  three  classes  alone  seem  to  be  profited  beyond 
the  present  life  through  this  justification  by  faith?  P.  119, 
H  I. 

(73)  To  whom  will  the  Kingdom  arrangements  appeal 
most  strongly  at  first?    P.  119,  U  2. 

(74)  How  is  Christ  made  unto  us  Sanctification,  and  can 
any  man  sanctify  himself  aside  from  the  merit  of  Christ?  If 
not,  explain  why.    P.  119,  ^  3. 

(75)  Why  is  it  necessary  to  "abide  in  Christ,"  and  what 
is  the  significance  of  the  text,  "  Our  God  is  a  consuming  fire," 
in  this  connection?    Pp.  120.  121. 

(76)  What  does  sanctification  signify,  and  upon  what 
class  alone  is  it  enjoined?    P.  121,  If  1. 

(77)  Explain  God's  order  with  respect  to  sanctification. 
P.  122,  top. 

(78)  Will  sanctification  be  required  of  the  world  in  the 
Millennial  Age?  P.  122,  H  i. 

(79)  While  sanctification  is  a  general  principle  for  all 
God's  creatures,  to  what  class  do  the  Scriptures  especially 
apply  this  admonition?    P.  123,  ^  i,  2. 

(80)  Explain  the  difference  between  the  consecration  of 


The  Nezv  Creation  17 

the  Levites  and  that  of  the  Priests,  in  the  type,  and  give 
the  antitypical  application.    P.  124,  ^  1,  2. 

(81)  Explain  how  a  perfect  compliance  with  the  terms  of 
our  justification  must  lead  us  in  the  end  to  sanctification.  P. 
124,    3;  P-  125,  H  I. 

(82)  What  is  the  position  of  those  believers  who  refuse 
the  call  to  sacrifice?    P.  125,  2. 

(83)  Describe  the  two  classes  of  antitypical  Levites.  P. 
126,  H  I,  2,  3. 

(84)  What  is  the  test  that  will  confirm  the  Great  Com- 
pany as  worthy  of  the  Levites'  portion  under  the  Kingdom? 
P.  127,  H  I,  2. 

(85)  Who  were  Levi's  three  sons,  and  what  were  their 
positions  with  respect  to  the  Tabernacle  in  the  Wilderness? 
P.  128,  H  I. 

(86)  What  four  classes  of  justified  humanity  did  these 
represent?    P.  128,  H  2. 

(87)  State  the  respective  order  and  rank  of  these  anti-  , 
typical  Levites  in  the  Kingdom.   P.  129,  ^  1. 

(88)  Explain  why  the  refusal  of  any  to  go  on  to  con- 
secration could  not  justly  merit  punishment.    P.  129,  U  2. 

(89)  Explain  the  antitypical  significance  of  the  Levites 
having  no  inheritance  in  the  land  of  Canaan.  P.  130,  H  2. 
W.  T.  '10-245. 

(90)  How  did  the  types  illustrate  the  fact  that  only  the 
fully  consecrated,  spirit-begotten  believers  are  counted  mem- 
bers of  the  Great  High  Priest?    P.  131,  i. 

(91)  What  did  the  anointing  of  the  High  Priest  typify? 
P.  131.  H  2. 

(92)  What  did  the  holy  anointing  oil  represent?  P.  132, 
IT  I. 

(93)  Why  are  the  marks  of  sanctification  in  the  New 
Creation  not  admired  or  approved  by  the  world?   P.  132,  ^  2. 

(94)  While  sanctification  has  its  two  parts,  God's  and 
man's,  what  additional  element  is  essential?    P.  133,  U  i. 

(95)  Explain  the  operation  of  the  Word,  or  "  wisdom  of 
God"  through  Christ,  toward  us  as  New  Creatures,  and  our 
attitude  toward  it.   P.  133,  If  2. 

(96)  What  is  the  blessed  result  of  full  consecration  ex- 
perienced by  these  New  Creatures  who  appropriate  the  ex- 
ceeding great  and  precious  promises  of  God?    P.  134,  ^  i. 

(97)  Explain  how  the  experiences  of  the  fully  consecrated 
vary  according  to  temperament.    P.  134,  If  2. 

(98)  If  consecration  does  not  signify  human  perfection, 
how  can  God  accept  our  sacrifices?  (P.  136,  jf  i.)  How 
does  Christ  impute  to  us  His  merit?   F  J09. 

48  F 


l8  The  New  Creation 

(99)  What  is  our  first  and  continual  duty  with  respect  to 
our  imperfections  in  the  flesh?    P.  136,  H  2. 

(100)  What  effect  will  true  sanctification  have  upon  our 
lives?    P.  137.  If  I- 

(101)  What  should  be  the  mainspring  of  all  our  energies? 
P.  137,  tf  I,  last  part. 

(102)  Our  Lord  prayed,  'Sanctify  them  through  Thy 
Truth."  What  kind  of  Truth  can  produce  the  sanctification 
acceptable  unto  God?    Pp.  137,  138. 

(103)  What  most  excellent  admonition  along  this  line  is 
given  us  by  the  Apostle  Paul?    P.  139. 

(104)  How  much  emotion  should  be  expected  in  Sanctifi- 
cation? Is  there  Scriptural  reason  for  expecting  unusual 
outward  manifestations  or  emotions  as  a  proof  of  our  ac- 
ceptance with  the  Lord?    P.  140. 

(105)  Contrast  the  experiences  of  those  consecrated  per- 
sons who  have  been  bom  of  Christian  parents  witli  those  of 
others  not  so  favored.    P.  141,  If  i  and  P.  142,  ^  i. 

(106)  What  is  evidently  the  Lord's  intention  in  leaving 
so  many  things  comparatively  obscure  to  our  human  judg- 
ment?   P.  142,  If  2. 

(107)  What  is  signified  by  "  the  opening  of  the  eyes  of  our 
understanding,"  and  how  is  this  typified  in  the  Tabernacle 
pictures?    P.  143,  If  i. 

(108)  Since  our  feelings  depend  so  largely  upon  our  tem- 
peraments, how  may  we  experience  the  perpetual  blessing  of 
the  joys  of  faith?    P.  143,  H  2. 

(109)  What  is  the  cause  of  "earth-born"  clouds,  which 
sometimes  come  between  the  consecrated  and  their  Lord? 
P.  144,  If  I,  2. 

(no)  To  what  kind  of  diseases  does  the  Psalmist  refer 
saying,  "Who  healeth  all  thy  diseases"?  Psa.  103:2-5? 
And  how  are  they  healed?    P.  145,  If  i. 

(111)  What  mistake  is  frequently  made  by  many  New 
Creatures  with  respect  to  soul-sickness  or  disease?  P.  145, 
If  2.  .  . 

(112)  What  course  should  properly  be  pursued  m  these 
cases?    P.  146,  If  I ;  P.  147.  if  i- 

(113)  What  three  difficulties  may  be  experienced  by  some 
New  Creatures  in  coming  to  the  Throne  of  Grace?  P.  147, 
f  2. 

(114)  What  are  the  proper  remedies  for  these  difficulties? 
P.  148.  If  I. 

(lis)  Mention  another  class  of  consecrated  but  spiritually 
diseased,  and  the  prescribed  remedy  for  this  condition  of 
things.  P,  148,  If  2;  P.  149. 

(116)  What  should  be  the  attitude  of  the  other  New 
Creatures  toward  those  who  "  Walk  disorderly"?  P.  150,  If  i. 


The  New  Creation 


19 


(ii/)  How  should  the  Lord's  consecrated  ones  who  are 
in  a  lean  and  starved  condition  be  dealt  with?    P.  150,  ^  2. 

(118)  Is  consecration  implied  in  acceptable  justification? 
P.  ISI,  H  I. 

(119)  Is  it  possible  under  present  conditions  to  go  far 
along  the  path  of  justification  without  reaching  the  gateway 
of  self-denial — full  consecration  unto  death?    P.  152,  ^  i,  2. 

(120)  What  is  the  character  of  some  of  the  by-paths  out- 
side this  gateway  of  full  consecration?    P.  153,  i[  i. 

(121)  In  what  way  only  can  the  fulness  of  joy  and  peace 
which  come  with  the  acceptance  of  Christ  as  our  Redeemer 
be  retained?    P.  153,  H  2. 

(122)  Are  those  who  refuse  to  consecrate  immediately 
cut  off  from  Divine  favor?    P.  153,  K  3. 

(123)  To  whom  only  do  the  exceeding  great  and  precious 
promises  of  God  belong?    P.  154,  H  i. 

(124)  May  those  who  fail  to  consecrate  properly  continue 
to  enjoy  the  privileges  of  prayer?    P.  154,  2. 

(125)  What  course  should  be  pursued  by  any  of  these 
who  desire  further  favor  from  the  Lord?    P.  155,      i,  2. 

(126)  What  should  be  done  by  any  who  are  "feeling  after 
God,"  yet  not  fully  ready  for  a  complete  surrender  to  the  will 
of  God?    P.  155,  H  3. 

(127)  In  view  of  the  fact  that  the  "high  calling"  ended 
in  1881,  what  difference  should  this  make  with  respect  to  the 
consecration?   P.  156,  If  i,  2. 

(128)  Mention  one  erroneous  view  of  sanctification  held 
by  the  "Holiness  People."    P.  157,  H  i,  2. 

(129)  Explain  the  error  of  holding  that  the  entire  object 
of  sanctification  is  the  avoidance  of  sin.    P.  158,  H  i. 

(130)  What  is  the  thought  contained  in  the  word  redemp- 
tion f    P.  158,  H  2. 

(131)  How  was  this  redemption  obtained  and  how  does 
it  apply  to  the  New  Creation?    P.  159,  i. 

(132)  Explain  the  use  of  the  word  Apolutrosis  in  Luke 
21:28  and  Ephesians  4:30.    P.  159,  tf  2,  first  part. 

(133)  Explain  Ephesians  1:7  and  harmonize  these  two 
uses  of  the  word  redemption.    P.  159,  H  2,  last  part. 

(134)  Explain  Romans  3:24  and  8:20-23.    P.  160,  H  i. 

(135)  How  does  believing  on  the  Lord  Jesus  Christ  give 
us  "everlasting  life"?    P.  160,  If  2;  P.  161,  i. 

(136)  In  what  manner  are  our  Lord's  sufferings,  death 
and  resurrection,  identified  with  our  redemption  (deliverance), 
present  and  future?    P.  161,  If  2,  3. 


20 


The  New  Creation 
STUDY  IV. 


THE  NEW  CREATION  PREDESTINATED. 

(1)  Explain  the  doctrine  of  Election  as  generally  and 
erroneously  set  forth.    P.  163. 

(2)  Briefly  state  the  correct  and  Scripturally  supported 
view.    P.  164,  1[  I. 

(3)  Have  the  non-elect  suffered  any  injury  by  God's  elec- 
tion of  the  New  Creation?  Give  illustration.    P.  164,  tl  2. 

(4)  Distinguish  between  the  "elect"  and  the  "very  elect." 
P.  i6s,  H  1. 

(5)  To  what  unfaithful  class  does  the  Scripture,  i  John 
5:16,  apply?    P.  i6s,  If  2. 

(6)  How  do  the  Apostles  Peter  and  Jude  describe  this 
class?   P.  166,  H  i,^ 

(7)  Why  is  it  impossible  to  renew  unto  repentance  the 
class  mentioned  in  Heb.  6:4-9?    P.  166,  H  2. 

(8)  While  there  is  wilfulness  on  the  part  of  both  these 
classes,  how  do  those  referred  to  in  Heb.  10:26,  27,  31,  dif- 
fer from  these  just  mentioned?   P.  167,  H  i ;  P.  i^. 

(9)  What  class  is  referred  to  as  the  Great  Company,  and 
why  do  they  fail  to  be  of  the  "very  elect"?    P.  168,  IT  2. 

(10)  Explain  the  parable  of  the  Vine  in  connection  with 
the  New  Creation.    P.  169,  If  i. 

(11)  Is  it  sufficient  that  we  attain  a  place  among  the  true 
branches  of  the  Vine?  If  not,  what  more  is  necessary?  P. 
169,  If  2. 

(12)  Mention  other  elections  in  the  past,  brought  to  our 
attention  through  the  Scriptures,  and  name  the  chief  differ- 
ence between  these  and  the  election  of  the  New  Creation. 
P.  170. 

(13)  Did  any  of  these  elections  in  any  sense  apply  to  the 
everlasting  future  of  any  individuals?    P.  171,  If  i. 

(14)  Explain  the  types  of  Jacob  and  Esau  with  respect  to 
election.    P.  171,  If  2. 

(15)  What  is  the  proper  thought  in  the  statement,  "Jacob 
have  I  loved,  and  Esau  have  I  hated"?  (Rom.  9:13.)  P. 
172,  If  I. 

(16)  Cite  a  notable  instance  of  God's  exercise  of  author- 
ity in  the  affairs  of  mankind  in  general.    P.  173,  If  i. 

(17)  Give  scientific  and  Scriptural  illustrations  of  different 
methods  of  c^rying  out  a  death  penalty.  P.  173,  If  2;  P. 
174,  If  I- 

(18)  In  his  election  or  selection  of  individuals  and  nations 
in  the  past  ages,  did  God  coerce  their  wills?    P.  174,  2. 


The  New  Creation 


21 


(19)  Explain  Jehovah's  statement  regarding  Pharaoh, 
"  For  this  very  purpose  have  I  raised  thee  up."    P.  175,  t[  i. 

(20)  Hov/  did  God  "harden  Pharaoh's  heart"?  P.  175, 
%  2. 

(21)  Quote  several  Scriptures  which  declare  God's  elec- 
tion of  the  nation  of  Israel.    P.  176,  \i  i. 

(22)  Briefly  outline  how  the  election  passed  from  natural 
to  spiritual  Israel,  as  described  by  the  Apostle  in  Romans, 
9-1 1.    P.  177.  !I  I. 

(23)  Name  the  features  of  the  original  election  which 
still  remain  with  natural  Israel.    P.  178,  H  i. 

(24)  tLxplain  the  significance  of  God's  grace  or  favor  in 
its  relation  to  the  elect  New  Creation.    P.  178,  ^  2. 

(25)  Does  I  Peter  i  :2,  or  any  other  Scripture,  teach  a 
Divine  foreknowledge  respecting  the  individuals  composing 
the  elect  Church?    P.  179,  H  i. 

(26)  Apply  illustration  of  the  "  King's  Own  "  to  the  New 
Creation.    P.  179,  If  2. 

(27)  To  what  were  these  foreknown  ones  (Rom.  8:29) 
predestinated?    To  escape  eternal  torment?    P.  180,  H  i.  2. 

(28)  What  is  God's  purpose  in  calling  the  New  Creation, 
and  what  qualifications  does  He  require?    P.  181. 

(29)  Explain  why  Romans  8:28-30  is  so  generally  misun- 
derstood and  give  the  proper  interpretation  of  this  passage. 
P.  182,  U  I,  2. 

(30)  Paraphrase  the  Apostle's  argument  in  Romans  8  iji, 
32.    P.  183. 

(31)  What  is  the  argument  in  Romans  8:33,  34?  P. 
184.  H  I. 

(32)  Is  it  possible  for  anything,  or  any  other  creature,  to 
separate  us  from  the  love  of  God  and  our  Redeemer?  P. 
184.  tf  2. 

(33)  Who  alone  can  separate  us  from  that  love? 

(34)  In  the  "  making  of  our  calling  and  election  sure " 
what  three  important  steps  belong  to  God?    P.  185,  H  i. 

(35)  What  important  steps  must  be  taken  by  the  elect? 
P.  i8s,  If  2. 

(36)  How  may  we  analyze  the  essential  heart-likeness  to 
God's  dear  Son?  P.  186,  If  i. 

(37)  Show  how  the  fruits  of  the  Spirit,  mentioned  in  Gal. 
5 :22,  23,  are  but  diflPerent  manifestations  of  Love.  P.  186, 
If  2. 

(38)  What  was  our  attitude  in  starting  upon  the  race- 
course for  the  Prize  of  the  High  Calling?  P.  186,  If  3;  P. 
187,  If  I,  first  part. 

(39)  How  does  our  experience  in  the  race  differ  from  our 
Lord's?    P.  187,  If  I,  last  part. 

(40)  If  we  divide  the  race-course  into  four  quarters,  what 


22  The  Nezv  Creation 

would  be  our  attitude  toward  the  Mark  (love)  in  the  first 
quarter?    P.  187,  H  2. 

(41)  What  is  our  attitude  when  nearing  the  second  quar- 
ter?   P.  187,  If  3. 

(42)  How  do  we  designate  the  third  quarter?    P.  188,  If  i. 

(43)  What  is  the  fourth  or  final  quarter  mark  of  our 
race?    P.  189,  If  i. 

(44)  What  is  the  climax  of  perfect  love,  and  when  should 
we  expect  to  reach  it?    P.  190,  If  i,  first  part. 

(45)  When  will  our  experiences  begin  to  correspond  with 
our  Lord's?    P.  190,  !f  i,  last  part. 

(46)  What  will  be  the  nature  of  the  temptations  or  test- 
ings after  we  have  reached  the  Mark?    P.  190,  2. 

(47)  Name  some  of  the  evidences  that  we  are  the  children 
of  God.    P.  191,  If  I. 

(48)  How  should  we  recognize  each  other  as  members  of 
the  New  Creation?    P.  191,  Tf  2. 

(49)  What  warnings  and  encouragements  are  found  in 
Matt.  24:24?    P.  191,  if  3;  P-  192. 

(so)  Cite  a  good  illustration  of  the  necessity  for  effort 
and  overcoming  in  the  character-building  required  of  the 
New  Creation.  P.  192,  ^f  2. 


STUDY  V. 


THE  ORGANIZATION  OF  THE  NEW  CREATION. 

(1)  When  will  the  organization  of  the  New  Creation  be 
complete,  and  how  is  it  illustrated  in  the  Scriptures?  P. 
195- 

(2)  In  view  of  the  foregoing,  what  shall  we  say  about  a 
temporary  organization  of  the  New  Creation?  P.  196,  If  i, 
first  part. 

(3)  What  is  the  character  of  the  Divine  arrangement  with 
respect  to  this  preparatory  work,  and  why  is  the  granting  of 
liberty  the  best  plan?  P.  196,  jf  i,  last  part,  and  If  2,  first 
part. 

(4)  Why  has  the  simplicity  of  the  organization  of  the 
Church  by  the  Ix)rd  and  the  Apostles  been  regarded  by  many 
good  persons  as  unsatisfactory  and  inadequate?    P.  197,  top. 

(5)  Taking  Natural  Israel  as  a  type,  should  we  expect  to 
find  a  nominal  as  well  as  a  real  New  Creation?  P.  197,  If  i, 
first  sentence. 

(6)  What  judgment  is  permitted  the  New  Creation  as 


The  New  Creation  23 

to  the  "  wheat  "  and  "  tares,"  and  has  any  "  branch  "  in  "  the 
True  Vine  "  the  right  to  criticise,  rebuke  or  otherwise  prune 
any  other  "  branch  "  ?    P.  197,     i ;  P.  198. 

(7)  How  differently  are  such  matters  dealt  with  in  human 
organizations?    P.  198,  1[  i. 

(8)  Explain  what  is  signified  by  the  "  Mystery  of  God." 
P.  199,  If  I,  first  part. 

(9)  Describe  its  counterfeit,  the  "  Mystery  of  Iniquity." 
P.  199,  II  I,  last  part;  P.  200,  H  i. 

(10)  What  course  toward  these  "tares,"  or  imitation. 
New  Creatures,  has  the  Lord  pursued  and  instructed  His 
people  to  follow?    P.  200,  H  2. 

(11)  When  did  the  Mystery  of  Iniquity  begin  to  work, 
and  why  did  it  not  make  much  headway  in  the  Early  Church? 
P.  201,  H  I. 

(12)  What  spirit  led  gradually  to  the  organization  of  the 
great  Anti-Christ?    P.  201,  H  2. 

(13)  How  has  our  great  Adversary  thwarted  every  fresh 
effort  to  reach  the  Truth  since  the  Reformation  period? 
P.  202,  H  I. 

(14)  Cite  certain  facts  which  prove  conclusively  that  the 
Scriptures  have  been  preserved  in  comparative  purity,  and 
that  the  systems  claiming  to  have  been  organized  by  the 
Lord  and  his  Apostles  are  totally  different  from  the  Church 
which  they  did  organize.    P.  202,  H  2,  to  P.  204,  If  2. 

(is)  Why  has  God  permitted  the  world  of  mankind  in 
general  to  exercise  their  mental  and  moral  qualities  accord- 
ing to  their  own  inclinations?    P.  204,  If  3. 

(16)  How  has  the  Lord  been  dealing  with  "Christen- 
dom "  ?  and  how  and  when  will  he  bring  order  out  of  con- 
fusion?   P.  205,  If  I. 

(17)  What  special  feature  of  the  Divine  Plan  charac- 
terizes "the  ends  of  the  Ages"?  (i  Cor.  10:11.)  P.  205, 
If  2. 

(18)  As  originally  instituted,  who  was  the  Head  of  the 
true  Church?    P.  206,  If  i,  first  part. 

(19)  What  is  meant  by  the  "True  Vine"  and  the  "Vine 
of  the  Earth,"  and  what  are  their  respective  fruits?  P.  207, 
top. 

(20)  Did  the  Lord  and  the  Apostles  recogn'ze  any  divi- 
sion in  the  Church,  or  were  the  various  names  applied  to  the 
Church  as  a  whole,  and  even  to  the  smallest  gatherings,  in- 
tended as  proper  names?    P.  207,  If  i. 

(21)  What  Spirit  led  to  the  use  of  various  unscriptural 
names  during  the  Dark  Ages?    P.  207,  If  2. 

(22)  How  many  Apostles  were  chosen,  and  what  were 
their  names?   P.  208,  If  i. 


24  The  New  Creation 

(23)  Who  was  chosen  by  the  Lord  to  succeed  Judas, 
and  what  are  the  Scriptural  proofs?    P.  208,  H  2. 

(24)  What  Scriptural  evidence  have  we  against  "Apos- 
tolic Succession"?    P.  209,  If  i. 

(25)  Why  has  the  Church  no  reasonable  need  for  more 
Apostles?  P.  209,  K  2. 

(26)  How  were  the  twelve  Apostles  selected  by  our 
Lord?    P.  210,  H  I. 

(27)  What  were  doubtless  some  characteristics  of  the 
Apostles,  and  why  were  they  chosen  so  early  in  our  Lord's 
ministry?    P.  210,  H  2. 

(28)  Is  there  any  suggestion  in  Scripture  that  the  Apos- 
tles were  to  be  lords  over  the  Church,  or  especially  differ- 
ent in  any  respect  from  the  other  members  of  the  Body? 
P.  211.  Hi. 

(29)  What  was  the  character  of  their  commission? 
P.  212,  Hi. 

(30)  What  was  the  difference  between  the  position  of 
the  Apostles  previous  to  Pentecost,  and  their  special  powers 
of  the  Holy  Spirit  subsequent  to  that  time?    P.  212,  H  2. 

(31)  Did  these  "gifts"  take  the  place  of  the  "fruits" 
of  the  Spirit?    P.  213,  top. 

(32)  What  was  the  purpose  of  the  Lord's  selection  and 
instruction  of  the  Apostles?    P.  213,  i. 

(33)  Were  the  Apostles  strong  characters,  naturally? 
and  what  special  privileges  more  than  compensated  for  their 
lack  of  worldly  wisdom  and  education?  P.  213,  H  2 ;  P. 
214,  II  I,  2. 

(34)  Why  did  the  Lord  specially  reveal  himself  to  the 
Apostles  after  his  resurrection?    P.  214,  t[  3. 

(35)  Why  was  it  necessary  for  the  Apostle  Paul  to  see 
the  risen  Lord,  "as  one  born  out  of  due  time"?  P.  215, 
If  I,  first  half. 

(36)  For  what  reason  may  we  suppose  the  Apostle  Paul 
was  granted  such  peculiar  experiences,  visions,  etc.?  P.  215, 
If  I.  2.  3. 

(37)  Quote  Sl  Paul's  own  testimony  as  to  his  .Apostleship. 
P.  216,  top. 

(38)  Was  it  the  Lord's  intention  that  the  Apostles  con- 
fine their  efforts  to  ;he  Jewish  nation?    P.  216,  If  i. 

(39)  Were  the  characters  of  the  Apostles  such  as  to  in- 
spire confidence  in  their  testimonies?    P.  217,  If  i,  first  part. 

(40)  In  addition,  what  further  Scriptural  evidence  should 
increase  our  confidence  in  their  writings?  P.  217,  H  i,  last 
part. 

(41)  What  was  the  three-fold  character  of  the  Apos- 
tolic inspiration  as  promised  by  the  Lord  iu  John  I4;26; 
16:13?   P.  217.  H  2. 


The  New  Creation 


25 


(42)  What  internal  evidence  in  the  Apostolic  writings 
would  contradict  the  thought  of  verbal  inspiration?  and  how 
may  we  harmonize  the  different  statements  of  the  writers? 
P.  218,  U  I. 

(43)  How  has  the  Lord's  promise  to  guide  the  Church 
"into  all  truth"  been  fulfilled?    P.  219,  ^  1. 

(44)  What  was  the  distinction  between  the  Apostolic 
guidance  and  the  experience  of  the  prophets  of  olden  times? 
P.  219,  !I  2. 

(45)  How  do  we  understand  the  Apostolic  commission 
with  respect  to  "binding  and  loosing"?  (Matt.  18:18.) 
P.  220,  H  I. 

(46)  How  shall  we  interpret  Matt.  16:15-18,  "Upon  this 
Rock  will  I  build  my  Church  "  ?    P.  220,  ^  2. 

(47)  Explain  how  Peter  used  "  the  Keys  of  the  Kingdom 
of  Heaven."    P.  221. 

(48)  What  Scriptural  evidence  is  there  that  the  Apostles 
were  to  be  not  only  teachers,  but  also  prophets  or  seers  ?  Pp. 
222,  223. 

(49)  While  assured  of  the  Apostles'  inspiration  and  their 
guidance  by  the  Holy  Spirit,  how  can  we  explain  Peter's  de- 
nial of  our  Lord?    P.  223,  ^  4,  5. 

(50)  Did  the  Apostolic  office  bring  with  it  perfection  of 
every  thought  and  action?    P.  224,  top,  and  If  i. 

(51)  Did  Peter's  "dissembling"  on  one  occasion  affect 
his  usefulness  as  an  Apostle?    P.  224,  H  2. 

(52)  What  reply  shall  we  make  to  the  objection  that  the 
Apostles  expected  the  Lord's  second  advent  during  their 
lifetime,  and  were  therefore  untrustworthy  in  their  teachings? 
P.  225,  If  I,  2. 

(53)  What  shall  we  say  to  the  objection  that  Paul's  teach- 
ing and  practice  with  respect  to  circumcision  did  not  agree? 
P.  226,  If  I,  2. 

(54)  How  explain  the  Apostle  Paul's  course  recorded  in 
Acts  21 :20-26  ?    Pp.  227-229. 

(55)  Were  the  Apostles  ordained  to  be  lords  or  rulers, 
or  in  any  manner  the  vicars  or  substitutes  of  Christ  in  their 
relation  to  the  other  members  of  the  Body?    P.  229,  If  3,  4. 

(56)  Were  the  Apostles  ever  regarded  as  lords  by  the 
early  Church,  or  did  they  assume  such  dignity?   P.  230,  If  i. 

(57)  Were  the  actions  and  experiences  of  the  Apostles 
such  as  would  be  expected  of  lords?   P.  230,  If  2. 

(58)  Did  the  Apostles  counsel  or  encourage  any  other 
members  of  the  Church  to  such  aspirations?    P.  231,  If  i,  2. 

(59)  What  were  the  respective  attitudes  of  the  Apostles 
and  the  other  members  of  the  Church  toward  €acb  other? 
P.  232.  II  I. 


26 


The  AVif  Creation 


(60)  Why  were  the  disciples  at  Berea  especially  com- 
mended by  the  Apostle  Paul?    P.  232,  ^  2. 

(61)  Was  this  method  of  proving  the  Gospel  also  ap- 
proved by  our  Lord?    P.  233,  H  i,  first  part. 

(62)  What  is  the  proof  of  Divine  inspiration  in  the  teach- 
ing of  the  Lord  and  the  Apostles,  the  Law  and  the  Prophets? 
P.  233,  H  I,  last  part,  and  H  2. 

(63)  What  is  the  general  thought  of  Christendom  with 
respect  to  the  organization  of  the  Church,  and  what  is  the 
character  of  the  Divine  arrangement  in  contrast  with  this? 
P.  234,  II  I. 

(64)  In  showing  forth  the  Divine  arrangement,  should 
we  consider  ecclesiastical  history?    P.  234,  H  2,  first  sentence. 

(65)  In  examining  the  Bible  account  of  the  Church's  or- 
ganization, how  shall  we  regard  the  Old  Testament  with  its 
types?    P.  234,  H  2,  and  P.  235. 

(66)  In  looking  to  the  New  Testament  for  directions  re- 
specting the  organization  and  rules  of  the  Church  in  her 
trial  state,  what  must  we  keep  constantly  in  mind?  P.  235, 
II  I. 

(67)  What  ScriptOral  illustration  (i  Cor.  12)  beautifully 
illustrates  this  entire  subject?    P.  236,  tl  i. 

(68)  What  conclusion  do  we  draw  from  this  illustration 
as  to  the  necessity  for  stringent  rules  in  the  Lord's  organiza- 
tion of  the  Church?    P.  236,  H  2. 

(69)  Who  is  the  Superintendent  of  affairs  in  the  Cihurch? 
P.  237,  !f  I,  2. 

(70)  Should  those  who  fill  the  more  responsible  positions 
in  the  Body  be  able  to  produce  evidence  of  their  Divine  ap- 
pointment?   P.  237,  H  3. 

(71)  Do  we  find  the  same  variety  of  members  in  the 
Church  now  as  were  necessary  in  the  early  Church?  P. 
238,  II  I,  first  part. 

(72)  When  and  how  did  the  "gifts"  of  the  Spirit 
cease?    P.  238,  H  i,  last  part. 

(73)  What  did  the  Apostle  mean  when  he  said,  "  Covet 
earnestly  the  best  gifts,  and  yet  show  I  unto  you  a  more  ex- 
cellent way"?    (i  Cor.  12:31.)    P.  238,  H  2. 

(74)  Where  do  we  find  another  Scriptural  lesson  con- 
cerning the  oneness  of  the  Church  as  one  Body  of  many 
members,  and  the  object  of  special  service  on  the  part  of  some 
members?    P.  239,  H  i. 

(75)  Is  this  illustration  of  the  Apostle  that  of  a  fully  de- 
veloped human  body?    P.  239,  ^  2. 

(76)  While  unity  of  faith  is  desirable,  upon  what  is  the 
Scriptural  idea  of  unity  based?   P.  240,  H  i,  first  half. 


The  New  Creation 


27 


(77)  What  are  the  two  essentials  upon  which  unity  must 
be  demanded?    P.  240,  H  i,  last  half. 

(78)  Should  we  expect  and  look  for  a  continuance  of  the 
Lord's  gifts  to  the  Church  in  respect  to  prophets,  pastors, 
teachers?    P.  241,  If  i. 

(79)  Why  should  force  not  be  used  in  an  attempt  to 
unify  the  members  of  the  Church?    P.  241,  U  2. 

(80)  What  lessons  may  the  antitypical  "  Royal  Priest- 
hood" learn  from  the  typical  priesthood?    P.  242,  ^  i,  2. 

(81)  Should  mental  or  physical  deformities  in  any  mem- 
ber, unfitting  him  for  public  service,  hinder  his  spiritual  de- 
velopment or  recognition  as  possessing  full  rights  at  the 
Lord's  table  and  at  the  Throne  of  Heavenly  grace?  P. 

243,  \  I.  first  half. 

(82)  Who  are  to  be  regarded  as  "Elders"  in  the  Church? 
P.  243.  If  I.  last  half,  and  f  2. 

(83)  What  is  the  meaning  of  the  word  Bishop,  and  what 
is  the  relation  between  the  terms  bishop  and  elder?  P. 

244,  If  r- 

(84)  How  is  the  term  "general  overseer"  applicable  to 
an  elder  in  the  Church?  and  what  qualifications  should  be 
expected  in  such  a  one?    P.  244,  If  2. 

(85)  What  spirit  gradually  led  to  Papacy  and  later  to 
sectarian  and  unscriptural  divisions  into  clergy  and  laity? 
P.  245,  I. 

(86)  While  all  the  elders  are  caretakers,  what  various 
services  may  they  render  according  to  individual  qualifica- 
tions?   P.  245,  If  2. 

(87)  What  does  the  word  prophet  strictly  signify?  P. 
246,  If  I. 

(88)  What  is  the  most  essential  qualification  to  elder- 
ship?   P.  246,  !r  2. 

(89)  What  is  the  duty  of  every  member  of  the  Church 
with  respect  to  the  selection  of  leaders?    P.  247,  If  i. 

(90)  Is  it  absolutely  necessary  for  every  Ecclesia  to  have 
a  public  servant?    P.  248,  If  i. 

(91)  How  should  the  self-seeking  and  novices  be  re- 
garded in  selecting  elders?    P.  248,  If  2. 

(92)  What  explicit  advice  is  given  by  the  Apostles  Paul 
and  Peter  concerning  the  character,  etc.,  of  those  who  should 
be  recognized  as  elders?    P.  249,  If  i,  2. 

(93)  Is  there  any  limitation  as  to  the  number  of  elders 
in  an  Ecclesia?    P.  249,  ^f  2. 

(94)  Is  it  essential  that  an  elder  be  "apt  to  teach"?  and 
does  this  necessarily  imply  ability  for  public  speaking?  P. 
249,  If  3,  first  part. 

(9.5)  Should   we  expect  the   Lord   to   raise  up  public 


28 


The  New  Creation 


speakers  in  every  Ecclesiaf  and  if  none  are  supplied,  what 
^ould  be  the  conclusion  and  our  course  of  action?    P.  250. 

(96)  How  may  elders,  not  so  apt  to  teach,  exercise  other 
talents?      P.  250,  t[  i. 

(97)  What  does  the  word  Pastor  signify?  and  how  does 
it  apply  to  an  elder?    P.  251,  tl  i. 

(98)  What  is  the  Scriptural  injunction  -respecting  "  El- 
ders that  rule  well"?    (i  Tim.  5:17,  18.)    P.  251,  If  2. 

(99)  What  is  the  significance  of  the  word  Deacon?  P. 

252,  H  I. 

(100)  With  the  foregoing  view  of  the  subject,  should  we 
understand  that  no  distinction  as  respects  service  obtained 
in  the  early  Church  ?    P.  252,  2. 

(101)  How  is  the  word  deacon  specifically  applied  in  the 
New  Testament?    P.  253,  H  i. 

(102)  Mention  a  notable  example  of  the  fact  that  deacons, 
while  serving  chiefly  in  temporal  affairs,  were  not  hindered 
from  exercising  their  talents  in  other  ways.    P.  254,  i. 

(103)  What  was  the  most  marked  characteristic  of  the 
early  Church  arrangement  ?    P.  254,  If  2. 

(104)  What  is  the  special  Scriptural  significance  of  "apt- 
ness to  teach  "  ?    P.  255. 

(105)  How  may  we  distinguish  between  teaching  and 
preaching?    P.  256,  If  i. 

(106)  What  is  the  work  of  an  evangelist?  and  how  have 
present-day  conditions  changed  the  method  of  evangeliza- 
tion?   P.  256,  !I  2;  P.  257. 

(107)  What  Scripture  implies  that  in  a  general  sense  all 
the  members  of  the  New  Creation  should  be  able  to  teach, 
and  that  teaching  is  not  limited  to  a  clerical  class?  P. 

257,  If  2. 

(108)  Does  James  3:1  mean  that  none  of  the  Church 
should  become  teachers?    If  not,  what  does  it  mean?  P. 

258.  n  I. 

(109)  Explain  Matt.  5:19  in  this  connection.  P.  258,  If  2. 
(no)  In  view  of  other  Scriptures  and  the  experiences  of 

life,  is  the  accepted  translation  of  i  John  2:27,  20  correct? 
P.  259.  !f  1. 

(in)  What  thoughts  are  suggested  by  the  context,  be- 
ginning with  verse  18?    P.  250,  tf  2. 

(112)  What  is  evidently  the  Apostle's  thought  with  re- 
spect to  verse  27?    P.  260,  If  i,  2. 

(n3)  What  is  the  special  significance  of  the  word 
"unction"  in  verse  20?  and  how  was  this  tvpified?  P. 
261.  If  I. 

(n4)  Of  what  is  this  unction  an  evidence  to  ourselves 
and  to  others?    P.  261.  If  2. 


The  New  Creation 


29 


(115)  What  is  therefore  the  conclusion  with  respect  to 
the  necessity  for  teachers?    P.  262,  H  i,  2. 

(116)  Do  the  Scriptures  teach  a  machine-like  faith  and 
acceptance  of  every  doctrine?    P.  263,  1|  i. 

(117)  On  the  other  hand,  does  the  Word  of  God  en- 
courage a  combative,  fault-finding  or  debating  spirit?  P. 
263,  H  2. 

(118)  What  does  the  word  "communicate"  signify  in 
Gal.  6:6?    P.  264,  Hi. 

(119)  Is  there  any  sex-discrimination  with  respect  to 
eligibility  for  membership  in  the  New  Creation?  Support 
your  reply  with  Scripture  quotations.    P.  264,  U  3,  first  half. 

(120)  In  view  of  explicit  limitations  placed  upon  woman's 
service  in  the  Church,  how  shall  we  harmonize  this  with  the 
preceding  statement?    P.  265,  top. 

(121)  Do  the  Scriptures  indicate  a  lack  of  love  on  the 
part  of  our  Lord,  or  of  education  or  ability  on  their  part, 
that  such  restrictions  were  placed  upon  women  in  the  early 
Church?    P.  265,  If  I. 

(122)  How  does  woman  appear  to  have  been  used  by  the 
Adversary  in  misleading  mankind?    P.  265,  If  2. 

(123)  What  natural  endowment  of  woman  may  reason- 
ably seem  to  unfit  her  for  public  service?    P.  266,  If  i,  2. 

(124)  How  does  this  quality  of  approhativeness  become  a 
snare  to  woman  when  exercised  toward  the  public?  P. 

267,  f  I,  first  part. 

(125)  How  is  ambition  to  appear  wiser  than  others  a 
danger  that  besets  man  as  well  as  woman?  and  what  are  the 
Apostle's  warnings  ?    P.  267,  H  i ;  Z.  '08-24. 

(126)  Does  the  foregoing  signify  that  the  sisters  may 
never  explain  to  others  "the  good  tidings  of  great  joy"? 
P.  267,  If  2. 

(127)  What  is  the  Apostle's  advice  regarding  woman's 
attitude  in  Church  gatherings  for  worship  and  praise?  P. 

268,  If  1. 

(128)  To  what  kind  of  Church  gatherings  did  the  Apos- 
tle's restrictions  evidently  relate?    P.  268,  If  2,  3. 

(129)  Did  the  Apostle  Paul  favor  the  "woman's  rights" 
idea?    P.  269,  If  i. 

(130)  What  argument  on  this  subject  can  be  drawn  from 
Eph.  12,  noting  the  gender  indicated  in  the  Greek? 
P.  2fia  If  2.  _ 

(131)  Would  it  be  considered  "teaching"  for  a  sister  to 
quote  the  words  of  the  Lord  or  the  Apostles  upon  any  sub- 
ject under  discussion,  or  to  read  or  refer  to  recognized  pub- 
lications explanatory  of  the  Scriptures?    P.  270.  If  i. 

(132)  What  is  evidently  the  beautiful  and  appropriate 


30  The  New  Creation 

symbolism  of  this  Divine  order  in  the  Church,  "Let  her  be 
covered  "f    P.  270,  U  2. 

(133)  What  was  there  in  the  dress  of  the  High  Priest  and 
the  under  priests  which  typilied  this  sex-distinction  ?  P. 
271,  H  I. 

(134)  Explain  the  Apostle's  teaching  with  respect  to  the 
sisters  wearing  a  head  covering,  as  stated  in  i  Cor.  11:3-7, 
10-15.    P.  271.  H  2. 

(135)  Was  this  a  Divine  command?  and  are  there  good 
reasons  for  perpetuating  this  custom?    P.  271,  3. 

(136)  Briefly  summarizing,  what  are  the  liberties  and  the 
limitations  of  sisters  in  the  Ecclesia?    P.  272. 


STUDY  VI. 


ORDER  AND  DISCIPLINE  IN  THE  NEW  CREATION. 

(1)  Although  the  entire  Church  throughout  the  world  is 
one,  how  should  each  separate  Ecclesia  be  considered,  and 
conduct  itself?    P.  273.  If  i. 

(2)  How  is  each  congregation  to  recognize  all  other 
Ecclesias,  and  expect  the  Lord  to  provide  for  the  needs  of 
the  Church  as  a  whole?    P.  273,  If  2. 

(3)  While  thus  looking  for  special  instruments  to  be 
used  of  the  Lord,  what  should  be  the  attitude  of  the  Church 
toward  all  such  and  their  teachings?    P.  274,  U  i. 

(4)  What  Scriptural  authority  for  expecting  one  general 
channel  of  instruction  at  the  Lord's  second  presence,  and 
how  does  this  affect  the  individual  Ecclesias  with  respect  to 
order,  discipline,  etc.?    P.  274,  ^  2. 

(5)  In  the  selection  of  elders  for  an  Ecclesia,  what 
should  be  the  qualifications  of  those  who  attempt  to  express 
the  mind  of  the  Lord  by  voting?    P.  275,  H  i. 

(6)  What  is  the  significance  of  the  word  ordain  in  Acts 
14:23?   P.  276.  H  I. 

(7)  Is  the  same  Greek  word  used  by  the  Lord  and  the 
Apostles  with  respect  to  the  ordination  of  the  Apostles,  and 
indeed  of  every  member  of  the  New  Creation?    P.  276,  ff  2. 

(8)  What  was  the  custom  of  the  early  Church?  Cite  two 
instances  of  this  method.    P.  276,  tf  3. 

(9)  Is  there  no  other  word  mentioned  in  the  New  Testa- 
ment as  signifying  to  give  authority  or  permission  to  preach, 
as  the  word  ordain  is  now  generally  used  and  understood? 
P.  277,  If  2  to  P.  278.  If  3. 


The  New  Creation 


31 


(10)  What  spirit  is  responsible  for  the  division  into 
"  clergy  "  and  "  laity  "  ?    P.  278,  H  4,  first  part. 

(11)  Does  the  Lord  recognize  the  elders  alone  as  the 
Body  of  Christ,  or  has  any  elder  the  right  to  self-appoint- 
ment, or  to  ignore  the  judgment  of  the  Church  as  a  whole 
in  any  matter?    P.  279,  top. 

(12)  Should  any  brother  assume  public  duties  without  an 
election,  and  what  is  the  special  advantage  to  the  whole 
Ecclesia  in  following  this  Scriptural  method?    P.  279,  H  i. 

(13)  Why  are  not  these  matters,  so  clearly  Scriptural, 
more  generally  understood  and  set  forth?    P.  279,  ^  2. 

(14)  In  view  of  there  being  no  Scriptural  limit  to  the 
period  for  which  an  elder  should  be  elected,  what  course 
may  be  appropriately  followed?    P.  280,  If  i. 

(15)  What  should  determine  the  number  of  elders  in  any 
Ecclesia?    P.  280,  H  2. 

(16)  In  the  event  of  none  being  found  possessed  of  the 
Scriptural  qualifications,  what  course  should  be  pursued  in 
choosing  an  elder?    P.  281,  IJ  i. 

(17)  Who  may  vote  for  elders,  or  make  nominations? 
And  how  should  the  latter  preferably  be  done?    P.  281,  f  2. 

(18)  What  disadvantage  in  voting  by  ballot  for  elders? 
P.  281.  H  .3. 

(19)  So  far  a=  practicable,  what  proportion  of  votes 
should  decide  an  tiection?    P.  282,  ^  i,  2. 

(20)  Read  carefully  the  Apostle  Paul's  address  to  the 
Elders  of  Ephesus  (Acts  20:17-33)  and  show  how  his  words 
set  forth  the  general  scope  of  the  ministry  to  which  each  in- 
dividual must  adaot  himself  and  his  talents  as  a  steward. 
P.  283. 

(21)  Quote  several  Scriptures  which  mention  the  laying 
on  of  hands  in  the  Ecclesia,  and  explain  each  in  its  proper 
connection.    Pp.  283-285. 

(22)  Do  any  of  these  texts  signify  permission  or  author- 
ization to  preach? 

(23)  Was  a  paid  ministry  the  custom  of  the  early  Church? 

P.  285,  Tf  4. 

(24)  Had  our  Lord's  teachings  been  supplemented  by  ap- 
peals for  money,  how  would  they  have  been  received?  P. 
286,  Hi. 

(25)  What  spirit  should  prompt  the  ministers  of  the 
Gospel  of  Good  Tidings  Unto  All  Men?    P.  286,  H  2. 

(26)  How  reply  to  the  argument  that  extremes  of  "  large 
salaries  or  no  salaries"  should  be  avoided?    P.  287,  If  i. 

(27)  What  was  the  example  set  by  the  Apostle  Paul  with 
respect  to  salaries?   P.  287,  II  2;  P.  288,  top. 


32 


The  New  Creation 


(28)  What  was  the  attitude  of  the  Lord  and  the  Apostles 
on  this  subject?    P.  288.  Hi. 

(29)  Is  there  any  Scriptural  intimation  that  the  elders 
serving  the  Church  at  home  received  salaries  or  expense 
money?    P.  288,  H  2. 

(30)  On  the  other  hand  is  there  Scripture  forbidding  the 
acceptance  of  such  money,  providing  it  was  voluntarily  of- 
fered hy  the  Ecclesia?    P.  288.  H  3. 

(31)  Explain  how  the  foregoing  Scripture  teaches  that 
the  administration  of  discipline  is  not  confined  to  Elders, 
but  a  function  of  the  entire  Church.    P.  289,  H  i. 

(32)  In  the  event  that  any  matter  of  difference  cannot 
be  settled  by  the  two  preliminary  steps  mentioned  in  Matt. 
18:15-18,  what  course  should  be  pursued  by  the  Elders? 
P.  289.  U  2.  first  half. 

(33)  What  is  the  object  of  these  proceedings  on  the  part 
of  the  Ecclesia  to  punish  the  offender?  P.  289,  H  2,  last 
half. 

(34)  Should  the  transgressors  refuse  to  obey  the  Ec- 
clesia's  decision,  what  further  steps  should  be  taken?  P. 
290,  H  I. 

(35)  Are  the  faults  of  the  offender  to  be  made  public 
property    during    these    proceedings,    or    afterward?  P. 

290,  H  2. 

(36)  Would  this  procedure  give  rise  to  frequent  Church 
trials?    P.  291,  H  I. 

(37)  W'hat  is  unquestionably  the  cause  of  the  majority 
of  Church  and  family  troubles?  And  what  instructions  have 
the  New  Creation  concerning  this  important  matter?  P. 

291,  If  2. 

(38)  In  case  the  trouble  does  not  cease  after  a  personal 
appeal,  and  further  proceedings  become  necessary,  what 
course  of  action  should  be  strictly  followed  by  all  con- 
cerned?   P.  292.  H  I. 

(39)  What  is  the  object  of  withdrawing  fellowship  from 
those  who  "  walk  disorderly "  ?    P.  292,  If  2. 

(40)  What  two  principles  are  recognized  by  the  Apostle 
in  I  Tim.  ■;:i9,  R.  V.?    P.  293,  If  i. 

(41)  What  should  faithful  Elders  as  well  as  other  mem- 
bers of  the  New  Creation  expect,  if  they  follow  closely  in 
the  Master's  steps? 

(42)  Should  hearsay  evidence  be  considered  at  all?  If 
not,  what  kind  of  evidence  should  be  required?  and  what 
course  of  action  followed?    P.  293,  If  2;  P.  294,  If  i,  2. 

(43)  What  is  the  popular  impression  respecting  a  call  to 
preach?    P.  294,  If  3. 

(44)  How  are  all  the  members  of  the  New  Creation 
called  to  preach?    Give  Scriptural  proof.    P.  295,  ^f  I. 


The  New  Creation 


33 


(45)  With  respect  to  teachers,  what  should  the  Church 
expect  of  the  Lord,  and  how  should  self-seeking  and  ambi- 
tious brethren  be  regarded?    P.  295,  H  2;  P.  296,  H  i.  2. 

(46)  Distinguish  between  a  proper  and  an  improper  am- 
bition among  the  members  of  the  New  Creation.  P.  296,  H 
3;  P-  297. 

(47)  Is  I  Thess.  5:14,  15  applicable  only  to  the  Elders, 
or  to  the  entire  Church?    P.  298,  U  i. 

(48)  How  should  we  chiefly  consider  our  own  defects, 
rather  than  each  other's?    P.  298,  H  2. 

(49)  What  method  of  reasoning  should  be  used  with  the 
unruly?    P.  298,  II  3. 

(50)  While  sympathetically  regarding  disorderliness  as 
perhaps  inherited,  should  it  be  permitted  to  injure  the  Church 
or  hinder  the  service  of  the  Truth?    P.  299,  j|  i. 

(51)  Why  is  admonishing  the  special  duty  of  the  Elders? 
P.  300,  U  1. 

(52)  What  is  the  application  of  i  Thess.  5:12,  13,  in  this 
connection?    P.  300,  tl  2. 

(53)  What  condition  would  necessitate  a  public  rebuke? 
and  how  and  by  whom  should  it  be  administered?    P.  301. 

(54)  To  what  extent  may  the  Church  as  a  whole  admonish 
the  disorderly,  or  exclude  them  from  the  assembly?  P. 
302,  U  I,  first  half. 

(55)  What  is  the  "sin  unto  death,"  how  does  it  mani- 
fest itself,  and  what  are  the  Apostle's  injunctions  to  us 
respecting  those  who  commit  this  sin?  P.  302,  If  i,  last 
half. 

(56)  How  apply  our  Lord's  words,  "  Let  him  be  unto 
thee  as  an  heathen  man  and  a  publican,"  to  those  who  "  walk 
disorderly"?    P.  303. 

(57)  How  shall  the  Elders  and  the  Church  in  general 
follow  this  exhortation?    P.  304,  H  i,  2. 

(58)  How  does  the  Lord  regard  the  feeble-minded  or 
faint-hearted  ones,  and  what  lesson  does  this  teach  us?  P. 
30s,  f  I- 

(59)  How  should  the  weak  ones  of  the  flock  of  God  be 
recognized  and  cared  for?    P.  305,  If  2. 

(60)  How  should  this  grandest  of  all  graces,  Patience^ 
be  exercised  toward  the  groaning  creation,  as  well  as  toward 
our  fellow  members  of  the  New  Creation?    P.  306. 

(61)  Should  we  not  have  still  more  patience  with  our 
brethren  in  Christ?  furthermore,  in  dealing  with  our  own 
selves?    P.  307,  If  I. 

(62)  Is  this  exhortation,  "See  that  none  render  evil  for 
evil,"  of  general  or  special  application  in  the  Church?  P. 
307.  f  2. 


49  F 


34 


The  New  Creation 


(63)  How  should  we  put  into  practice  the  Apostle's  ex- 
hortation in  Heb.  10:24?    P.  308. 

(64)  What  is  the  object  of  the  assembling  together  of 
the  New  Creation?    P.  309,  If  i. 

(65)  What  illustration  in  nature  suggests  the  necessity 
few  assembling?    P.  309,  H  2. 

(66)  Why  are  some  of  the  Lord's  people  unappreciative 
of  this  precious  privilege  of  assembling  together?    P.  310. 

(67)  What  is  the  special  signiticance  of  assembling  our- 
selves together?    P.  311,  H  i,  2. 

(68)  Does  this  imply  that  outsiders  are  to  be  forbidden 
entrance  to  the  meetings  of  the  Church,  if  they  manifest 
interest  and  a  desire  to  come  in?    P.  311.  If  3. 

(69)  In  the  matter  of  meetings,  are  there  any  cast-iron 
rules  or  regulations  laid  down  in  Scripture?    P.  312,  H  i. 

(70)  What  was  the  character  of  the  meetings  in  the 
early  Church?    P.  312,  \  2. 

(71)  ^^'hat  is  the  principal  lesson  taught  in  i  Cor.  14  re- 
garding the  nature  of  meetings  in  the  early  Church?  P. 
313.  H  2. 

(72)  Was  there  then  no  ("teaching  in  the  earlv  Church? 
P.  313.  H  2. 

(73^  \\'hat  four  kinds  of  meetings  do  the  spiritual  inter- 
ests of  the  Church  seem  to  require?    P.  314. 

(74)  Why  is  doctrinal  instruction  especially  important 
to  a  proper  faith  and  character  development?    P.  315,  H  i. 

(75)  In  our  study,  how  shall  we  distinguish  between  the 
doctrines  of  Christ  and  the  doctrines  of  men?    P.  315,  H  2. 

(76)  Why  is  There  necessity  for  meetings  where  all  may 
express  themselves,  however  imperfectly,  and  opportunity 
given  to  ask  questions?    Pp.  316,  317. 

(77)  Should  there  be  special  meetings  for  the  hearing  of 
different  views  from  those  generallv  accepted  by  the  licclesia? 
If  so.  whv?    P.  317.  H  i:  P.  31^  U  I. 

(78)  Why  are  devotional  and  testimony  meetings  espe- 
cially needful  to  the  rounding  out  and  full  development  of  the 
New  Creature?    P.  319,  H  i.  2. 

(79)  What  is  there  particularly  helpful  in  mid-week  tes- 
timony meetings?    P.  320,  H  i. 

(80)  Give  a  detailed  illustration  of  such  a  meeting.  P. 
.321,  II  I. 

(81)  Why  is  order  a  necessity  in  these  meetings,  as  well 
as  in  all  others?    P.  321.  H  2. 

(82)  Under  what  circumstances  would  preaching  ser- 
vices seem  advantageous?    P.  322,  H  i. 

(83)  Describe  in  detail  what  is  doubtless  the  most  helpful 


The  New  Creation 


35 


meeting,  next  to  a  devotional  one.     P.  323,  tf   i,  to  P. 

325,  Hi-. 

(84)  Explain  the  nature  and  object  of  meetings  known  as 
•'Dawn  Circles  for  Bible  Study."    P.  325,  U  2. 

(85)  While  it  is  desirable  that  each  should  reach  a  deci- 
sion "  in  his  own  mind,"  is  it  reasonable  to  expect  or  de- 
mand that  all  should  see  exactly  alike?    P.  326,  H  i. 

(8^  How  harmonize  this  view  with  the  Apostle's  ex- 
hortation that  we  "  mind  the  same  things "  ?  P.  326,  If  i ; 
P.  .^27.  U  I. 

(87)  To  preserve  order  in  meetings  for  study,  to  whom 
only  should  questions  and  remarks  be  addressed?  P. 
327,  H  2.     _  _ 

(88)  While  unity  of  knowledge  is  desirable,  what  is  still 
more  important?    P.  327,  H  3. 

(89)  What  general  advice  respecting  funeral  arrangements 
is  suggested?    P.  328. 

(90)  Who  are  best  qualified  to  conduct  a  funeral  ser- 
vice, and  if  none  such  be  found,  may  any  brother,  or  even 
a  sister,  with  propriety  set  forth  the  Truth  about  death, 
and  our  hopes  for  the  future?    P.  329,  U  i. 

(91)  What  suggestions  as  to  the  order  of  such  a  service? 
P.  329.  If  1-3- 

(92)  Briefly  state  the  general  character  and  scope  of  a 
funeral  discourse.    P.  330  to  337,  If  i. 

(93)  What  course  should  be  followed  with  respect  to  the 
prayer  immediately  after  the  discourse,  and  in  the  dosing  of 
the  service,  and  at  the  grave?    P.  338,  If  1-3. 

(94)  What  changes  should  be  made  to  suit  the  varying 
circumstances  of  the  deceased?    P.  338,  If  4,  5. 

(95)  WTiy  should  public  collections  and  the  money  ques- 
tion in  general  be  avoided  in  assemblies  of  the  Lord's  people? 
P-  3.19.  H  T.  2. 

(96)  Should  this  avoidance  of  collections  and  financial 
questions  in  the  assembly  be  interpreted  to  discourage  a 
spirit  of  generosity  or  cheerful  giving?  P.  340,  If  i ;  P. 
.341.  IT  I.  first  six  lines. 

(97)  Are  our  time,  talents  and  influence  more  appreciated 
by  the  Lord  than  our  money,  and  if  so,  what  should  be  our 
course  of  action  accordingly?    P.  341,  If  i,  2. 

(98)  What  thoughts  respecting  God,  the  great  Giver,  are 
suggested  by  the  Scripture,  "  It  is  more  blessed  to  give  than 
to  receive"?    P.  341.  If  3 ;  P.  342.  If  i. 

(99)  In  proportion  as  we  have  fellowship  with  the  Lord 
and  partake  of  His  Holy  Spirit,  what  are  our  experiences 
as  New  Creatures?   P.  342,  If  2. 


36 


The  S'e'dJ  Creation 


(100)  How  does  this  spirit  of  love,  this  desire  to  give, 
influence  our  every  thought  and  action?    P.  343,  ^  i. 

(101)  What  lesson  may  we  learn  from  the  poor  widow 
and  her  "two  mites  "?    P.  344,  1[  i- 

(102)  V\  hy  is  our  consecration  measured  by  our  benev- 
olences and  self-sacrifices?    P.  344,  If  2. 

(103)  How  shall  we  determine  the  Divine  Will  with  re- 
spect to  carrying  out  our  consecration  of  our  time,  our 
money,  our  all?    P.  345.  H  i- 

(104)  Why  did  the  Lord  give  the  tithing  system  to  the 
Tews  and  leave  the  New  Creation  without  any  such  law? 
P.  345.  H  2. 

(105)  As  all  the  gold  and  silver  are  the  Lord's  why 
does  He  permit  His  work  to  be  in  such  condition  as  to  need 
financial  help  from  His  consecrated  people?    P.  346. 

(106)  What  is  our  conclusion  with  respect  to  the  money 
question?  and  should  money  be  solicited  or  accepted  from 
outsiders?    P.  347. 


STUDY  VH. 


THE  LAW  OF  THE  NEW  CREATION. 

(1)  What  does  the  giving  of  a  law  imply  on  the  part 
of  the  recipient?  Why  are  penalties  attached  to  a  law? 
P.  349.  ^  I.  first  6  lines. 

(2)  How  do  we  reason  with  respect  to  a  law  having 
been  given  Adam?  And  what  was  the  sin  of  Eden?  P. 
349,  H  I,  sixth  to  fourteenth  line. 

(3)  What  did  the  just  sentence  upon  Adam  imply  with 
respect  to  his  knowledge?  And  what  did  the  absence  of  a 
Mediator  evidence?    P.  349,  H  i,  fifteenth  line  to  end. 

(4)  How  was  the  Divine  Law  written  in  the  perfect 
organism  of  Adam  and  Eve?  .And  why  were  they  without 
excuse  for  their  sin?    P.  350. 

(5)  What  is  the  condition  of  mank"nd  today  as  respects 
the  original  Divine  likeness?    P.  351,  II  I,  first  half. 

(6)  How  can  we  account  for  the  more  or  less  crude  con- 
ceptions of  right  and  wrong  among  even  the  most  depraved 
of  the  heathen?     P.  351,  If  i,  last  half. 

(7)  What  two  kinds  of  laws  prevail  amoncr  mankind? 
P.  3.';i.  II  2. 

(8)  How  docs  this  correspond  with  the  Divine  Law?  P. 
3.SI.  If  3:  P.  .352.  II  I. 

(9)  Why  was  it  impossible  for  God  to  gi\e  the  fallen 
race  a  Law  of  life?     P.  352.  H  2. 


The  Nezv  Creation 


37 


(10)  Where  is  the  first  intimation  of  an  atonement  and 
consequent  release  from  the  "prison  house"  recorded?  and 
how  fulfilled?    P.  353,  H  i- 

(11)  To  whom  were  still  clearer  promises  stated  as  re- 
spects the  blessing  of  the  world,  and  what  did  this  signify? 
P.  353.  2. 

(12)  Why  did  God  place  a  special  Law  upon  the  Israel- 
ites? Why  were  the  mediation  of  Moses  and  the  typical  sac- 
rifices for  sins  necessary,  and  what  does  this  teach  with  re- 
spect to  the  Law  in  Eden?    P.  354,  H  i. 

(13)  Who  was  the  only  Jew  who  ever  perfectly  kept  the 
Mosaic  Law,  and  what  double  purpose  did  the  Law  Cov- 
enant serve?    P.  354.  H  2. 

(14)  Although  Jesus  fulfilled  it,  what  is  the  position  of 
natural    Israel   with   respect   to   the   Law    Covenant?  P. 

355.  H  I- 

(is)  What  two  forms  of  Divine  Law  were  operative  pre- 
vious to  the  first  advent?  and  what  two  classes  were  subject 
to  these  laws?    P.  356,  H  i. 

(16)  Give  a  brief  Scriptural  summary  of  the  Sinaitic  Law, 
and  who  only  kept  this  statement  of  the  Divine  Law?  P. 

356,  II  2. 

(17)  How  did  Jesus  keep  and  fulfil  the  Sinaitic  Law? 
P.  356,  H  3,  first  half. 

(18)  Was  it  love  to  God  or  love  for  His  neighbor  that 
required  Jesus'  self-sacrifice?    P.  356,  H  3,  last  half. 

(19)  What  two  things  were  accomplished  by  Jesus'  death? 
P-  357.  If  I.  first  eight  lines. 

(20)  Make  a  distinction  between  these  two  things  ef- 
fected by  Jesus'  death.    P.  357,  If  i. 

(21)  Has  the  New  Covenant,  suretied  by  Christ's  blood, 
gone  into  effect?    P.  358,  If  i. 

(22)  Define  the  purpose  and  operation  of  the  New  Cove- 
nant as  respects  fleshly  Israel  and  the  world  of  mankind. 
P.  358,  If  2. 

(23)  What  is  the  Law  of  the  New  Covenant?  Does  it 
differ  from  the  original  Divine  standard?    P.  359,  ^  i. 

(24)  What  is  meant  by  re-writing  the  Law  of  God  in  the 
hearts  of  men?    P.  359,  If  2. 

(25)  During  the  interim  between  the  fulfilling  of  the  Law 
Covenant  and  the  inauguration  of  the  New  Covenant,  is  there 
any  Covenant  in  force?    P.  360,  If  i. 

(26)  What  is  this  Covenant,  and  who  are  under  it?  P. 
360.  !f  2. 

(27)  Explain  how  the  Apostle  Paul  clearlj'  distinguishes 
between  fleshly  and  spiritual  Israel,  as  shown  in  Galatians  4: 
22-31.    P.  361.  If  I.  2. 


38 


The  New  Creation 


(28)  What  is  the  Apostle's  argument  with  respect  to 
Gentiles  who  would  attempt  to  come  under  the  Mosaic  Law? 
P.  362,  If  I,  first  part. 

(29)  What  is  his  teaching  in  Galatians  5:1-4  with  respect 
to  both  Gentiles  and  Jews?    P.  362,  U  i,  last  part. 

(30)  In  this  type  (Gal.  4),  how  is  the  New  Creation  rep- 
resented?   P.  362,  2. 

(31)  What  did  Mount  Sinai  and  the  earthly  Jerusalem 
typify?    P.  363.  H  I- 

(32)  Under  what  Covenant  is  the  New  Creation?  P. 
363,  tl  2,  first  part. 

(33)  What  proof  have  we  that  the  Decalogue  is  not  bind- 
ing upon  the  New  Creation?    P.  364,  top. 

(34)  Explain  how  the  New  Creation  is  separate  and  dis- 
tinct from  all  others  in  its  relation  toward  God  and  His 
Law.    P.  364,  H  I,  2. 

(35)  Are  the  angeUc  sons  of  God  under  the  Sinaitic  Law? 
If  not,  why  should  we  expect  the  New  Creation  to  be  under 
it?    P.  365.  If  I. 

(36)  Why  was  it  necessary  that  Jesus  as  a  man  should 
be  under  the  Mosaic  Law?    P.  365,  H  2,  first  part. 

(37)  What  is  His  position  as  the  risen  Lord  and  Head 
over  the  New  Creation?    P.  365,  H  2,  last  part. 

(38)  What  is  the  heart-attitude  of  the  New  Creation 
toward  the  Mosaic  Law?    P.  366,  H  i. 

(39)  Are  these  New  Creatures  absolutely  without  a  law? 
If  not,  what  is  the  law  that  controls  them?    P.  367,  tl  i. 

(40)  At  what  time  did  the  Law  of  Love  become  the  Law 
of  the  New  Creation  ?  and  what  does  obedience  or  disobe- 
dience to  this  Law  imply?    P.  367.  ^  2. 

(41)  How  does  the  grace  of  God  compensate  for  all  our 
imperfections  of  the  flesh?  and  under  what  conditions  would 
we  forfeit  this  grace?    P.  367,  H  3. 

(42)  How  may  we  distinguish  between  stumbling  and 
wilful  falling  from  grace?    P.  368,  H  i. 

(43)  What  lesson  do  we  learn  from  our  failures,  and 
what   encouragement   is   given   us   in   God's    Word?  P. 

368,  H  2. 

(44)  While  the  Law  of  Love  was  the  foundation  of  our 
covenant  with  the  Lord,  did  we  at  first  fully  appreciate  that 
Law?  Should  we  not  expect  to  increase  more  and  more  in 
love  and  thus  be  made  ready  for  our  final  examination?  P. 

369.  H  I- 

(45)  What  illustration  does  the  Apostle  apply  to  our  pres- 
ent experiences  as  embryo  New  Creatures?  P.  369,  H  3, 
first  half. 


The  New  Creation 


39 


(46)  What  is  this  "  race-course,"  and  what  kind  of  love 
is  represented  by  our  entering  the  gate  to  it?    P.  370,  top. 

(47)  What  is  our  experience  as  represented  by  the  first 
quarter-mark?    P.  370,  Hi. 

(48)  What  growth  in"  love  is  represented  in  our  attaining 
the  second  quarter-mark?    P.  370,  If  2. 

(49)  What  further  development  in  love  do  we  experience 
when  we  reach  the  third  quarter-mark?    P.  370,  H  3. 

(50)  What  is  the  final  mark  to  be  attained — the  standard 
of  perfect  love?    P.  371,  H  i. 

(51)  Are  we  to  love  our  enemies  as  we  love  the  brethren? 
What  example  has  the  Heavenly  Father  set  us  in  this  respect? 
P.  371,  H  2. 

(52)  How  is  God  testing  our  professions  of  Love?  P. 
372,  H  I. 

(53)  W'hy  was  it  not  necessary  for  our  Lord  Jesus  to 
run  this  race?    P.  372,  tl  2. 

(54)  Why  do  some  run  the  race  and  reach  the  mark 
more  quickly  than  others?    P.  373,  1j  i. 

(55)  What  should  be  our  earnest  endeavor  with  respect 
to  reaching  the  mark?    P.  373,  H  2. 

(56)  When  we  have  reached  the  mark,  will  there  be  no 
further  trials  for  us?    P.  373,  H  3. 

(57)  Will  the  Law  of  Love  be  the  standard  for  all  ac- 
counted worthy  of  everlasting  life  at  the  close  of  the  Mil- 
lenni-*]  Age?    P.  374,  tf  i. 

(58)  What  is  the  Golden  Rule,  and  how  is  it  superior  to 
the  highest  standard  of  the  natural  man?    P.  375,  |I  i. 

(59)  How  does  this  rule  affect  our  relationship  toward 
God  ail-  tDWard  the  brethren?    P.  376,      i,  2. 

(60)  Explain  how  we  are  "changed  from  glory  to  glory" 
through  obedience  to  the  Golden  Rule.    P.  376,  1[  3. 

(61)  Does  the  Law  of  Love,  the  "law  of  liberty,"  leave 
the  New  Creation  without  proper  restraints?    P.  377,  H  i. 

(62)  Will  the  work',  of  mankind  be  under  this  law  of 
liberty  during  the  Millennial  Age?    P.  378,  t[  i,  first  half. 

(63)  How  do  the  New  Creation  properly  exercise  their 
liberty?    P.  378,  ff  i,  last  half. 

(64)  What  reward  will  be  given  those  who  faithfully  use 
the  liberty  wherewith  Christ  makes  free,  and  why  is  it  essen- 
tial that  the  New  Creation  be  especially  developed  and  tested 
as  to  perfect  love?    P.  378,  H  2. 


40 


The  New  Creation 


STUDY  VIII. 


THE  REST,  OR  SABBATH,  OF  THE  NEW  CREATION. 

(1)  Since  the  New  Creation  is  in  no  sense  under  the  Law 
Covenant,  why  was  Jesus  subject  to  the  Law  of  the  Mosaic 
Sabbaih  ?    P.  379.  Hi-. 

(2)  How  and  when  did  allegiance  to  the  Law  Covenant 
given  to  the  Jews  cease  as  respected  Jesus  and  His  followers? 
P.  380,  t[  I.  . 

(3)  Was  it  difficult  for  the  Jews  to  realize  that  the  middle 
wall  of  partition  between  them  and  the  Gentiles  was  broken 
down  by  the  death  of  Christ  ?    P.  380,  H  2. 

(4)  To  what  purpose  was  the  Jewish  Sabbath  originally 
appointed?  Was  there  anything  in  the  Scriptures  forbidding 
these  new  converts  to  preach  the  Gospel  on  this  day  of  the 
week?    P.  381,  If  I. 

(s)  Was  the  early  Church  commanded  of  the  Lord  to 
specially  observe  the  seventh  day  (or  Sabbath  day)  or  any 
other  day  in  the  week?    P.  381,  ^  2. 

(6)  What  were  the  teachings  of  the  Apostles  to  the  Church 
respecting  the  various  feasts  and  seasons  and  days  of  the  Jew- 
ish Law?  And  was  the  use  by  the  Apostles  of  the  Jewish 
Synagogue  on  the  Jewish  Sabbath  an  endorsement  of  the 
Jewish  system?    P.  382,  H  i,  first  half. 

(7)  Is  the  Gospel  message  affected  by  the  building  in 
which,  or  the  day  on  which,  it  is  proclaimed?    P.  382,  ^  i,  last. 

(8)  What  are  the  facts  respecting  the  claim  that  the 
Christian  Sabbath  was  instituted  by  the  Roman  Catholic 
Church?    P.  382,  H  2. 

(9)  When  and  because  of  what  circumstances  did  the 
proper  observance  of  the  first  day  of  the  week  have  its  be- 
ginning?   P.  383,  H  I. 

(10)  What  was  commemorated  in  the  "breaking  of  bread" 
on  the  first  day  of  the  week  by  the  early  Christians,  and  what 
did  it  signify?    P.  384,  If  i. 

(11)  Under  what  special  laws  or  commandments  are  the 
heathen  world  at  present?    P.  384,  H  3. 

(12)  What  is  the  attitude  of  the  Nominal  Church  as 
respects  the  liberty  of  the  New  Creation  in  the  matter  of  holy 
days,  fast  days,  Sabbaths,  etc.?    P.  385,  H  i. 

(13)  How  should  the  New  Creation  appreciate  and  observe 
the  first  day  of  the  week?    P.  386,  ^  l,  2. 

(14)  While  entirely  free  from  the  Jewish  Law,  what  in- 
ference may  we  draw  from  the  Mosaic  Law  respecting  the 
use  of  certain  foods,  and  how  profit  by  it?    P.  387,  If  i. 

(15)  Similarly,  may  we  not  also  note  a  physical  necessity 


'I  he  New  Creation 


41 


as  well  as  a  typical  teaching  with  respect  to  the  Jewish  Sab- 
bath observance  ?    P.  387,  ^  2,  3. 

(16)  What  was  the  i' experience  of  the  French  nation  in 
regard  to  Sabbath  observance?    P.  388,  If  i. 

(17)  Should  we  in  any  manner,  by  word  or  deed,  attempt 
to  overthrow  the  popular  ideas  regarding  Sabbath  observance? 
P.  388.  H  2. 

(18)  How  should  the  New  Creation  prefer  to  use  the  first 
day  ol  the  week?    P.  389,  H  i. 

(19)  What  is  the  duty  of  the  New  Creation  toward  their 
children  and  other  members  of  their  household  with  respect 
to  Sabbath  observance?    P.  389, 1[  2. 

(20)  What  should  be  the  attitude  of  the  New  Creation 
toward  Sabbath  keeping  as  commanded  by  civil  laws?  P.  390, 
II  I. 

(21)  Where  and  when  was  the  first  observance  of  the 
Sabbath  as  recorded  in  Scripture  ?    P.  390,  ^  2. 

(22)  What  was  the  relation  between  Israel's  24  hour  pe- 
riod of  rest  and  God's  Rest,  and  what  did  this  signify?  P. 
391.  If  I. 

(23)  Mention  several  instances  in  which  the  number 
seven  was  given  prominence  under  the  Mosaic  Law.  P. 
391.  II  2. 

(24)  What  blessing  to  Spiritual  Israel  was  typified  by 
Natural  Israel's  seventh-day  Sabbath?  And  what  is  the  double 
lesson  set  before  us  by  the  Apostle  in  Hebrews  4:1-11  ?  P.  391, 
H  3,  4. 

(25)  At  what  time  and  under  what  conditions  did  the 
New  Creation  as  individuals  enter  into  their  Sabbath  rest  of 
faith  ?    P.  392,  If  I. 

(26)  Explain  the  declaration  of  the  Apostle  that  we  en- 
tered into  rest  as  God  rested  from  His  ivorks.    P.  393,  ^  i. 

(27)  When  did  the  Sabbath  of  the  New  Creation  as  a 
whole  have  its  beginning?    P.  393,  If  2;  P.  394,  If  i. 

(28)  In  conclusion,  how  must  the  New  Creation  continue 
this  rest  of  faith  in  order  to  attain  to  the  fuller,  grander  anti- 
type?   P.  394,  II  2. 


STUDY  IX. 


THE  JUDGMENT  OF  THE  NEW  CREATION. 

(i)  Who  is  the  great  Supreme  Judge  of  the  Universe? 
and  why  could  He  not  reverse  His  sentence  upon  the  dis- 
obedient race?  Support  the  position  taken  by  Scripture  quo- 
tations from  Old  and  New  Testaments.    Pp.  395,  396. 


42 


The  Nevj  Creation 


(2)  Through  what  channels  has  the  Heavenly  Father 
arranged  for  the  judging  and  blessing  of  mankind?  P.  397, 
If  I. 

(3)  Because  of  what  attitude  and  standpoint  upon  Je- 
hovah's part  was  it  possible  for  Jesus  to  make  the  statement 
recorded  in  John  5:22?    P.  397,  H  2,  first  half. 

(4)  Strictly  speaking,  however,  what  was  the  precise  mo- 
ment when  all  judgment  was  committed  by  the  Father  unto 
the  Son  ?    P.  397,  U  2,  last  half. 

(5)  What  prevents  the  Father  from  exercising  further 
judgment  with  respect  to  mankind?  State  briefly  what  ar- 
rangement has  been  made  for  mankind's  judgment.  P.  398, 
II  I. 

(6)  What  two  offices  will  our  dear  Redeemer  fill  during 
and  at  the  close  of  the  Millennium,  and  what  are  the  peculiar 
characteristics  of  these  two  parts  of  the  Judgment  work? 
P.  398,  If  2. 

(7)  What  relationship  between  the  Father  and  the  Son 
should  be  kept  in  mind  as  respects  all  these  judgments,  etc? 
P.  399,  If  I. 

(8)  When  does  the  judgment  or  trial  of  the  New  Creation 
take  place?    P.  399,  !f  2. 

(9)  Who  is  the  Judge  of  the  New  Creation?  and  what  is 
the  Law  by  which  it  is  being  judged?    P.  400,  If  i. 

(10)  Are  the  New  Creation  children  of  Christ  or  of  God? 
Give  Scriptural  proof.    P.  400,  If  2. 

(11)  Explain  how  the  Father  "pruneth  us,"  and  the 
work  of  the  Son  in  this  connection.    P.  401,  If  i. 

(12)  Read  from  Revelation  2  and  3  the  words  showing, 
the  supervision  of  our  glorious  Head  over  His  Body,  the 
Church.    Pp.  401,  402. 

(13)  Harmonize  the  parables  of  the  Pounds  and  Talents, 
in  which  the  Son  is  represented  as  giving  the  rewards,  with 
the  Apostle's  statement  that  rewards  and  punishments  come 
from  the  Father.    P.  402,  If  i. 

(14)  Why  are  the  members  of  the  New  Creation  not  com- 
petent to  judge  one  another?    P.  402,  If  2. 

(15)  Explain  the  philosophy  of  the  Lord's  rule  of  dealing 
with  us  as  we  deal  with  others.    P.  403,  !f  i. 

(16)  What  would  seem  to  be  almost  "the  besetting  sin" 
of  the  Lord's  people,  and  how  necessary  is  it  that  we  realize 
and  correct  it?    P.  404,  If  i.  2. 

(17)  What  is  the  explanation  of  this  state  of  affairs,  and 
how  does  the  fallen  nature  play  the  hypocrite?    P.  404,  ^f  3. 

(18)  What  course  of  reasoning  should  the  Law  of  Love 
suggest  to  our  minds?    P.  405,  If  i. 


The  New  Creation 


43 


(19)  Enlarge  upon  the  qualities  of  the  Spirit  of  Love  as 
described  by  the  Apostle  in  i  Cor.  13:4-13.    P.  405,  H  2. 

(20)  What  are  the  least  and  greatest  violations  of  the  Law 
of  Love,  and  under  what  conditions  only  are  we  justified  in 
believing  evil?    P.  406,  U  i. 

(21)  How  should  the  Golden  Rule  settle  this  disposition 
to  gossip?    P.  407,  1i  I. 

(22)  How  great  is  the  influence  of  the  tongue?  P.  407, 
If  2. 

(23)  How  does  the  tongue  indicate  the  heart  condition? 
P.  408,  If  I,  2,  3. 

(24)  What  exhortations  are  given  us  by  the  Apostle  with 
respect  to  the  proper  judging  of  ourselves?    P.  409,  If  i. 

(25)  Is  it  possible  to  bridle  the  tongue  if  we  neglect  the 
heart?  How  may  we  purify  our  hearts,  and  is  absolute 
cleansing  expected  of  the  flesh?    P.  409,  If  2. 

(26)  Why  do  we  need  the  Lord  to  direct  our  hearts  into 
the  love  of  God?    P.  409,  jf  3- 

(27)  Is  it  possible  to  judge  ourselves  unmercifully?  If 
so,  what  Scriptures  should  we  remember  and  apply?  P.  410, 
If  I,  2,  3. 

(28)  Is  there  danger  of  our  going  to  the  opposite  ex- 
treme, and  what  is  the  cause  for  so  doing,  and  what  the  rem- 
edy?   P.  4",  If  I. 

(29)  Cite  some  instances  in  which  the  Church  should 
judge.    P.  412,  If  I. 

(30)  Who  only,  as  individuals,  would  have  the  authority 
to  excommunicate  an  offending  member?  P.  412,  ^  2,  first 
half. 

(31)  What  would  be  the  effect  of  continuing  to  recognize 
the  offender  as  a  fellow-member  of  the  New  Creation?  P. 
413,  top. 

(32)  Paraphrase  the  Apostle's  advice  to  the  Church  as 
given  in  i  Cor.  5.    P.  413,  ^  i. 

(33)  Should  brethren  in  the  Church  go  into  worldly  law 
courts  to  secure  justice?    P.  413,  ^f  2,  3,  first  half. 

(34)  What  offenses  would  debar  from  the  Kingdom,  and 
therefore  from  fellowship  in  the  Church?  P.  414,  top  and  If  i. 

(35)  Outline  the  Divine  arrangement  for  settling  disputes 
and  trespasses  as  between  brethren.    P.  414,  If  2  to  P.  416. 

(36)  How  is  the  decision  of  the  Church  to  be  accepted  by 
all  ?  And  how  are  those  who  oppose  such  decision  to  be 
treated  by  fellow-members,  and  why?    P.  416,  tf  i. 

(37)  In  the  e^ent  of  the  offender's  repentance,  how  should 
he  be  considered  by  the  Church?    P.  416,  ^  2. 

(38)  Supposing  the  offender  acknowledges  his  fault  and 
makes  amends  to  the  best  of  his  ability,  what  should  be  the 


44 


The  New  Creation 


attitude  of  the  offended  brother  towards  him,  and  should 
there  be  any  limit  to  his  forgiveness  if  the  fault  be  repeated 
and  apologized  for  time  after  time?    P.  417,  K  i. 

(39)  In  the  case  of  offenses  against  the  whole  ecclesia,  or 
the  cause  we  represent,  what  course  should  be  pursued?  P. 
417,  H  2  to  P.  418,  first  eight  hnes. 

(40)  In  a  case  of  slander  against  the  elders,  or  any  of 
them,  how  should  the  Church  proceed?    P.  418,  U  i,  2. 

(41)  Explain  2  Cor.  5:10.    P.  418,  If  3. 

(42)  Cite  and  explain  other  Scriptures  which  refer  to  the 
Church's  judgment.    P.  419,  If  i. 

(43)  What  elements  of  Christian  character  will  be  most 
severely  tested  in  the  Church's  judgment  or  trial?  P.  419, 
II  2. 


STUDY  X. 


THE  BAPTISM  OF  THE  NEW  CREATION. 

(1)  What  is  the  general  consensus  of  opinion  among 
Christian  people  regarding  baptism?    P.  421,  U  1. 

(2)  As  a  result  of  the  great  falling  away  from  the  faith 
once  delivered  unto  the  saints,  what  were  the  views  regarding 
water  baptism  as  held  by  the  nominal  Church  in  the  second 
century?  and  why  were  "sponsors"  required?    P.  421,  H  2. 

(3)  How  was  the  rite  of  water  baptism  performed  dur- 
ing the  third  century?    P.  421,  H  3. 

(4)  Describe  the  Roman  and  Greek  Catholic  baptismal 
ceremonies.    Pp.  422,  423. 

(5)  Why  was  infant  baptism  introduced  into  the  Church, 
and  what  privileges  in  this  respect  were  granted  to  the  laity? 
P.  423,  last  H. 

(6)  What  is  the  attitude  of  the  Roman  Catholic  and 
Lutheran  Churches  toward  baptism?    P.  424,  ^  i  to  3. 

(7)  What  significance  does  the  Church  of  England  at- 
tach to  infant  baptism?    P.  424,  last  IT  and  P.  425,  top. 

(8)  Explain  the  Presbyterian  view  of  baptism.  P.  425, 
U  4.  5- 

(9)  What  is  the  position  taken  by  Methodists,  Episco- 
palians and  other  denominations  in  general  upon  this  ques- 
tion? Relate  an  anecdote  illustrating  the  popular  idea  with 
respect  to  infant  baptism.    P.  425,  If  6,  7. 

(10)  What  does  Church  history  show  as  respects  the 
origin  and  development  of  these  erroneous  views  regarding 
the  necessity  and  efficacy  of  baptism?   P.  426,  If  2. 


The  New  Creation 


45 


(11)  What  is  the  Scriptural  attitude  taken  by  some  with 
respect  to  infant  baptism  and  immersion  in  water?  P.  427, 
^  1,  first  half. 

(12)  Explain  the  unscripturalness  of  immersing  three 
times,  face  forward.    P.  427,  H  i,  latter  half. 

(13)  What  is  the  view  of  baptism  accepted  by  the  "Dis- 
ciple" denomination?    P.  427,  H  2. 

(14)  Why  is  this  position  both  unscriptural  and  un- 
reasonable?   P.  428,  H  I. 

(15)  What  is  the  attitude  of  "Baptists"  with  respect 
to  water  baptism?    P.  429,  H  i,  2. 

(16)  What  would  it  mean  if  the  Baptist  theory  were 
correct?    P.  429.  H  3- 

(17)  Is  it  reasonable  to  conclude  that  any  one  of  the  de- 
nominations includes  all  the  "  wheat "  and  excludes  all  the 
"  tares  "?    P.  430.  H  . 

(18)  What  name  is  given  in  Scripture  to  these  divisions 
among  the  professed  followers  of  Christ?  and  what  message 
has  gone  forth  to  them?    P.  430,  If  2. 

(19)  What  conclusion  should  prepare  us  to  appreciate 
the  Scripture  teaching  re  baptism?    P.  431,  ^  i. 

(20)  Did  the  Mosaic  Law  provide  for  any  ceremonies 
similar  to  baptism  as  preached  and  practiced  by  John?  P. 
431,  If  2,  to  P.  432,  line  12. 

(21)  What  was  the  motive  back  of  John's  preaching  and 
baptizing?    P.  432. 

(22)  Unto  what  did  John  baptize  his  believers?  P.  432, 
If  I. 

(23)  Were  any  others  than  Jews  eligible  to  "  John's  Bap- 
tism"? If  not,  how  were  the  Gentiles  to  be  received  into 
Christ's  "  house  of  sons  "  ?    P.  433,  top,  to  end  of  1[. 

(24)  Explain  how  Israel  was  baptized  into  Moses,  and 
how  Christ  became  to  every  "  Israelite  indeed  "  the  antitype 
of  Moses.    P.  433,  II  I. 

(25)  Would  not,  therefore,  the  baptism  of  Gentile^  into 
Christ  imply  a  much  greater  transformation?    P.  434,  ^  i. 

(26)  Quote  three  verses  from  Romans  6  which  g^ve  us 
the  key  to  the  true  baptism.    P.  434. 

(27)  Is  there  any  reference  to  water  baptism  in  these 
verses?    P.  434,  last  H,  and  P.  435,  1[  i. 

(28)  How  may  believers  be  baptised  into  Christ?    P.  435, 

H  I. 

(29)  What  part  is  played  by  the  'Mill  in  this  burial  into 
Christ?  P.  436,  H  I. 

(30)  What  is  the  immediate  result  of  the  immersion  of 
our  wills  into  the  will  of  Christ?    P.  436,  ^  2. 

(31)  What  example  was  set  us  by  our  Lord  Jesus  Christ 


46 


The  New  Creation 


in  the  matter  of  water-baptism,  and  why  did  it  thus  "be- 
hoove Him  to  fulfil  all  righteousness"?    P.  437,     i,  2. 

(32)  What  Scripture  proves  that  Jesus'  water-baptism 
was  not  his  real  immersion,  or  dea th-haptism?    P.  438,  H  i,  2. 

(33)  What  is  the  difference  between  being  dead  with 
Adam  and  dead  with  Christ?  and  how  does  this  apply  to  the 
Church?    P.  439,  H  I. 

(34)  Quote  other  Scriptures  which  declare  our  relation- 
ship to  Christ  in  death-baptism  now  and  in  the  glory  that  is 
to  follow,  if  we  prove  faithful.    P.  439,  H  2. 

(35)  In  Romans  6:4,  what  reason  does  the  Apostle  give 
for  our  baptism  into  Christ's  death?    P.  440,  U  i. 

(36)  Does  Romans  6:5  apply  to  water  immersion?  If 
not,  give  proper  interpretation.    P.  440,  U  i,  and  P.  441,  ^  i. 

(37)  What  is  the  strongest  Scriptural  proof  that  baptism 
into  death  is  the  real  baptism  for  the  Church,  and  that 
water-baptism  is  only  its  symbol?    P.  441,  H  2. 

(38)  Does  baptism  into  Christ's  death  mean  the  baptism 
of  the  Holy  Spirit?  If  not,  please  e.xplain  the  difference. 
P.  442,  H  I. 

(39)  Of  what  typical  anointing  was  this  Pentecostal  out- 
pouring the  antitype?    P.  443,  H  i. 

(40)  Explain  how  i  Cor.  12:12,  13,  shows  the  relation- 
ship between  the  Pentecostal  baptism  and  our  individual  bap- 
tism into  death.    P.  443,  H  2. 

(41)  What  further  is  required  of  sacrificers  after  their 
consecration  and  acceptance  by  the  Lord?    P.  444. 

(42)  What  is  signified  by  the  Baptism  of  Fire?  Matt. 
3:11.    P.  445,  f  I- 

(43)  Contrast  the  real  baptism  into  Christ's  death  with 
the  various  water  baptisms  generally  practised  by  Christian 
people.    P.  445,  II  2. 

(44)  From  this  standpoint,  who  alone  ma^y  be  considered 
members  of  the  True  Church?    P.  446,  ^  i. 

(45)  What  was  the  teaching,  and  example,  of  the  Lord 
and  his  Apostles  with  respect  to  water-baptism  as  a  Divine 
command?    P.  446  to  P.  449,  i- 

(46)  Should  symbolic  baptism  be  made  a  basis  of  Chris- 
tian fellowship?    P.  440,  If  2. 

(47)  On  the  contrary,  what  would  be  the  result  of  refus- 
ing symbolical  baptism  after  its  Divine  authority  has  been 
clearly  recognized?    P.  450,  Hi. 

(48)  What  conditions  of  the  real  baptism  would  exclude 
infants  from  receiving  symbolical  baptism?  and  could  sym- 
bolical baptism  properly  precede  the  real  baptism?  P.  450, 
If  2,  3. 

(49)  Supposing  the  subject  of  water-baptism  were  so  con- 


The  New  Creation 


47 


fused  that  the  method  practised  by  the  early  Church  could 
not  be  positively  determined,  what  form  of  symbolical  bap- 
tism would  reasonably  suggest  itself  to  the  mind  instructed 
as  to  the  real  baptism?    P.  451,  tf  i. 

(50)  What  advantages  will  accrue  from  obedience  in  per- 
forming symbolical  immersion?    P.  452,  H  i,  2. 

(51)  Inasmuch  as  there  is  but  one  proper  baptism,  it  fol- 
lows there  can  be  but  one  proper  symbol  of  it.  In  illustra- 
tion of  the  general  agreement  among  Christians  as  to  immer- 
sion, read  "  Some  Testimonies  to  the  Point."    Pp.  453,  454. 

(52)  What  authority  is  given  in  Matthew  28:19  respect- 
ing who  may  perform  the  ceremony  of  water-baptism  in  the_ 
Church?    P.  454.  If 

(53)  Suggest  a  simple  form  of  appropriate  words  for 
this  service.    P.  455,  If  i- 

(54)  How  may  any  who  have  been  immersed  in  water 
decide  regarding  a  repetition  of  the  symbol?    P.  455,  If  2. 

(55)  Explain  i  Cor.  15  -.29.   Pp.  455,  456. 


STUDY  XI. 


THE  PASSOVER  OF  THE  NEW  CREATION. 

(1)  What  was  the  origin  of  the  Feast  of  the  Passover? 
How  long  did  it  last,  and  what  did  it  commemorate?  P.  457, 
first  17  lines. 

(2)  Why  is  the  New  Creation  especially  interested  in 
Natural  Israel's  Passover?    P.  457,  17th  line  to  end  of  H. 

(3)  Explain  the  autitypical  significance  of  the  Passover 
in  Egypt  as  related  to  mankind  in  general.    P.  458. 

(4)  Describe  the  peculiar  position  of  the  "  first-born "  in 
the  type.    P.  459,  II  i. 

(5)  Show  how  the  antitype  is  found  in  the  "  Church  of 
the  First-born."    P.  459,  ![i  2,  P.  460,  If  i.  _ 

(6)  What  was  the  importance  and  significance  of  the 
Passover  Lamb  in  the  type?    P.  460,  tf  2. 

(7)  Show  by  means  of  the  type  why  "Christ  our  Pass- 
over" could  not  have  ended  His  sacrifice  at  any  other 
moment  of  His  life.    P.  461,  I  i. 

(8)  What  was  the  antitype  of  the  selection  of  the  lamb 
on  the  tenth  day?    P.  461,  If  2. 

(9)  How  was  it  possible  for  our  Lord  and  His  Apostles 
to  eat  the  typical  supper  in  the  same  day  that  the  Lord  was 
crucified?    P.  462,  If  i. 


48 


The  New  Creation 


(10)  Why  was  it  obligatory  for  Jesus  and  His  Apostles 
to  celebrate  the  type,  and  what  did  our  Lord  institute  in  its 
place?    P.  462,  H  2. 

(11)  Explain  the  significance  of  accepting  the  true  Pass- 
over Lamb.   P.  463,  H  i. 

(12)  Was  the  "Lord's  Supper,"  which  took  the  place  of 
the  "  Passover  Supper,"  a  higher  type,  or  a  memorial  of  the 
antitype?    P.  463,  t  2. 

(13)  Explain  the  antitypical  significance  of  the  unleavened 
bread  and  the  bitter  herbs.    P.  463,  H  3. 

(14)  What  did  our  Lord  mean  when  he  said,  "This  do 
in  remembrance  of  me"?  And  what  is  the  significance  of 
the  expression,  '  As  oft  as  ye  drink  it"?    P.  464,  f  i. 

(15)  How  does  I  Cor.  11:26  show  that  to  all  the  Lord's 
followers  the  annual  Passover  celebration  must  have  a  new 
significance?  And  was  the  Memorial  Supper  enjoined  upon 
Christians  as  a  lawf    P.  465,  H  i. 

(16)  How  does  the  Apostle  Paul,  in  i  Cor.  10:16,  17, 
show  forth  the  secondary  significance  of  "  the  bread  which 
we  break,"  and  "  the  cup  of  blessing,"  of  which  we  partake  ? 
P.  465,  H  3.  and  P.  467,  II  I,  2. 

(17)  How  should  we  look  to  it  that  we  do  not  lay  more 
stress  upon  the  symbols  than  upon  the  reality?    P.  466,  i. 

(18)  How  do  I  John  3:14  and  16  emphasize  our  oneness 
as  the  Body  of  Christ?    P.  467,  ^  3  to  P.  469. 

(19)  How  does  the  selection  of  the  Church  during  this 
evil  time  prove  our  love  and  loyalty  to  the  Lord  and  His 
followers?    P.  469,  Hi. 

(20)  What  method  was  used  by  the  Jews  in  reckoning  the 
date  of  the  Passover?   P.  469,  If  2  and  P.  470,  foot-note. 

(21)  Explain  the  false  doctrine  of  the  Mass,  and  show 
how  it  practically  took  the  place  of  the  Lord's  Supper. 
P.  470  to  472,  top. 

(22)  How  do  "Disciples"  celebrate  the  Lord's  Supper, 
and  why  is  their  practise  unscriptural  ?    P.  472,  top,  and  |  i. 

(23)  Who  only  are  invited  to  celebrate  the  symbolical 
feast  of  the  Lord's  Supper?    P.  472,  If  2. 

(24)  What  is  the  warning  of  the  Apostle,  as  expressed 
in  I  Cor.  1 1 :27-29  ?    P.  473,  ^  2,  3. 

(25)  What  should  be  the  attitude  of  every  true  member 
of  the  Church  as  respects  partaking  of  this  Memorial  Supper? 
P.  474,  If  I. 

(26)  What  false  teachings  have  led  to  the  popular  im- 
pression that  only  "  an  ordained  minister "  may  administer 
the  bread  and  wine?  and  what  is  the  Divine  commission  in 
this  respect?    P.  474.  H  2. 


The  New  Creation 


49 


(27)  Nevertheless,  in  view  of  the  necessity  for  order  in 
the  Ecclesia,  what  procedure  is  advisable?    P.  475,  ^  i. 

(28)  What  declaration  of  the  Lord  Jesus  applies  to  this 
Memorial  celebration,  as  well  as  to  all  other  gatherings  of 
His  people?  and  what  is  our  privilege  in  the  event  of  our 
inability  to  commemorate  in  company  with  other  members  of 
"His  Body"?    P.  475,  U  2. 

(29)  What  order  of  service  has  been  suggested  as  rea- 
sonable and  appropriate  for  celebrating  the  Memorial  Sup- 
per?   P.  476  to  478,  H  I. 

(30)  Give  some  helpful  thoughts  suggested  by  remem- 
bering that  we  are  all  "members  of  the  One  Loaf."  P.  478, 
If  2. 

(31)  How  should  we  profit  by  Judas'  experience?  P. 
478,  H  3- 

(32)  What  is  the  origin  of  the  word  "  Easter,"  and  how 
has  it  become  applied  to  the  Passover  season?  And  to 
what  day,  rather  than  a  period,  has  the  name  "  Easter  "  been 
attached?  and  what  should  we  consider  the  most  appropriate 
day  for  celebrating  our  Lord's  Resurrection?    P.  479,  If  i. 

(33)  What  is  the  larger  view  of  the  term  "  Easter,"  as 
held  by  Catholics,  and  what  superseded  the  celebration  of 
the  Memorial  Supper  at  its  appropriate  time?    P.  480,  U  i. 

(34)  What  was  the  change  in  method  of  counting  the 
date  of  our  Lord's  death,  and  when  instituted?  How  does 
this  differ  from  the  Jewish  reckoning?    P.  480,  If  2. 

(35)  What  was  the  special  appropriateness  of  our  Lord's 
being  crucified  at  the  full  of  the  moon?    P.  481,      i,  2. 

(36)  Read  statements  from  McCl  ntock  &  Strong's  Ency- 
clopedia, a  recognized  authority,  which  corroborate  the  fore- 
going position.   P.  481  to  484. 


STUDY  xn. 


MARITAL  AND  OTHER  PRIVILEGES  AND  OBLIGA- 
TIONS OF  THE  NEW  CREATION. 

(1)  What  are  the  various  obligations  laid  upon  the  New 
Creature  by  the  Law  of  Love,  and  through  what  medium 
alone  can  it  find  expression?    P.  485,  1. 

(2)  Even  if  the  human  body  were  perfect,  what  Hmita- 
t'ons  would  the  New  Creature  find  in  fulfilling  his  Covenant 
of  sacrifice?    P.  485,  H  2. 

(3)  How  may  our  imperfect  human  bodies  become  ac- 
ceptable sacrifices?   P.  486,  8  I. 

50  ^' 


so 


The  Mezv  Creation 


(4)  At  what  time  and  under  what  circumstanees  did  the 
New  Creature  begin  to  exist?    P.  486,  2. 

(5)  Under  what  conditions  may  our  mortal  bodies  be  con- 
sidered as  temporary  substitutes  for  our  future  spiritual 
bodies?    P.  487,  H  i- 

(6)  Why  does  this  reckoning  of  matters,  as  respects  the 
New  Creation,  appear  foolish  and  unreal  to  the  world?  P. 
487.  H  2. 

(7)  May  the  New  Creature  ignore  the  obligations  of  his 
mortal  flesh  toward  other  human  beings?    P.  488,  If  i. 

(8)  Explain  the  three  phases  of  the  arduous  task  set 
before  the  New  Will.    P.  488,  H  2,  first  half. 

(9)  How  is  the  flesh  apt  to  take  advantage  of  any  al- 
lowance on  our  part,  and  how  should  we  seek  to  keep  our 
bodies  "under"?    P.  488,  last  part,  and  P.  489,  ^  i. 

(10)  Are  we  not  all  one  in  Christ  Jesus?  Does  God 
show  any  respect  of  persons  according  to  sex,  color,  race, 
etc.?  While  we  esteem  all  New  Creatures  as  brethren,  does 
this  imply  an  ignoring  of  race  and  sex  distinctions?    P.  489, 

2;  P.  490,  If  I,  2. 

(11)  What  is  the  teaching  of  the  Apostle  in  i  Cor.  11:3 
with  respect  to  headship?    P.  491,  If  i. 

(12)  Is  this  argument  of  general  or  specific  application 
as  respects  the  relationship  of  the  sexes?    P.  491,  If  2. 

(13)  What  are  the  Scriptural  proofs  that  headship  does 
not  imply  tyranny?  and  what  responsibilities  does  this  office 
impose  upon  the  man?    P.  491,  If  3. 

(id)  How  has  the  curse  of  Mother  Eve  (Gen.  3:16,  last 
clause)  been  visited  upon  her  daughters?    P.  492,  If  i. 

(15)  How  has  the  misuse  of  physical  and  mental  strength 
on  the  part  of  the  man  reacted  to  hi«  own  unliappiness 
and  the  general  degradation  of  the  race?    P.  492,  If  2;  P. 

493,  If  I.  .... 

(16)  Show  how  the  Apostle  points  out  the  marriage  rela- 
tionship to  be  a  figure  of  the  relationship  between  Christ  and 
the  Church.    P.  494.  If  2,  3. 

(17)  How  should  the  marriage  relation  in  type  be  con- 
sidered by  New  Creatures  in  Christ  Jesus,  husband  and  wife 
respectively?    P.  495,  If  i. 

(18)  In  the  case  of  the  wife's  possessing  superior  quali- 
ties to  those  of  her  husband,  should  this  order  of  headship 
be  reversed  ?  What  general  rules  should  never  be  disregarded 
in  marrying?    P.  495,  If  2. 

(19)  How  should  a  true  Christian  husband  provide  for 
his  wife's  temporal  and  spiritual  interests?    P.  496,  If  I. 

(20)  Does  the  exercise  of  headship  imply  the  ignoring  of 
the  wife's  counsel,  suggestions,  co-operation?    P.  497,  If  I,  2. 


The  New  Creation 


(21)  How  should  a  true  Christian  wife  recognize  her 
duties  and  privileges?  And  what  is  the  Apostle  Paul's 
special  injunction  in  this  connection?    P.  497,  ff  3. 

(22)  What  is  the  Apostle  Peter's  advice?    P.  498,  H  i. 

(23)  How  should  the  wife  exercise  proper  reverence 
toward  her  husban4  in  the  management  of  all  household 
affairs?    P.  49^,  H  2. 

(24)  In  the  case  of  two  New  Creatures  not  well  mated, 
where  the  wife  is  the  superior,  what  difficulties  will  be  en- 
countered by  husband  and  wife?    P.  499,  H  i,  2. 

(25)  In  such  case,  what  course  should  be  pursued  by  the 
husband?    P.  500,  H  i. 

(26)  How  should  the  wife  conduct  herself  under  these 
circumstances?    P.  500,  H  2. 

(27)  What  difficulties  may  arise  in  the  case  of  two  New 
Creatures  well  mated,  who  should  in  time  become  mis- 
mated?   P.  501,  H  I ;  P.  502,  II  I. 

(28)  Explain  the  difficulties  arising  from  a  case  of  hus- 
band and  wife  mis-mated  physically  and  spiritually,  and  the 
proper  conduct  of  the  husband  who  is  a  New  Creature.  P. 
502,  H  2. 

(29)  Where  the  wife  is  a  member  of  the  New  Creation, 
but  well-mated  naturally  to  a  worldly  husband,  what  is  the 
situation  ?  And  what  course  should  be  taken  by  the  wife  ? 
P.  503,  H  I- 

(30)  Where  two  are  "  unequally  yoked."  and  are  addi- 
tionally mis-mated  naturally,  the  wife  being  the  superior,  what 
counsel  is  offered  by  the  Apostle?    P.  504,  H  i. 

(31)  What  is  the  principal  point  to  be  kept  clearly  in 
mind  by  the  believer?  And  under  what  condition  only  may 
the  New  Creature  re-marry  in  case  of  divorce?    P.  504,  ^  2. 

(32)  Should  the  text,  "  If  the  unbelieving  depart,  let  him 
depart,"  be  understood  to  grant  liberty  to  the  deserted  one 
to  re-marry?  And  what  is  signified  by  "constructive  deser- 
tion"?   P.  505.  H  I- 

(33)  What  course  is  a  husband  thus  "deserted"  permitted 
to  pursue?    P.  505,  H  2. 

(34)  Under  what  conditions  may  a  wife  consider  her- 
self "deserted,"  and  what  are  her  liberties  in  such  an  event? 
P.  506,  II  I :  P.  507,  ^  I- 

(35)  W'hy  should  we  not  be  surprised  if  such  trials  come 
to  us?  And  what  is  the  Scriptural  admonition  regarding  a 
way  of  escape?    P.  50",  H  2. 

(36)  What  is  conscience?  And  how  should  the  New 
Creation  so  educate  their  consciences  that  they  may  become 
proper  guides?    P.  508. 

(37)  The  teaching  and  example  of  our  Lord,  and  the 


52 


The  New  Creation 


judgment  of  the  Apostle  Paul  concerning  celibacy  (Matt. 
19:12;  I  Cor.  7:25-40;  P.  509  to  P.  512)  may  be  read  aloud 
and  discussion  avoided. 

(38)  Would  it  be  proper,  after  marriage,  for  either  hus- 
band or  wife  or  both  to  decide  upon  a  celibate  life?  (i  Cor. 
7-3-9')  This  question  might  properly  be  answered  merely 
by  the  reading  of  the  reference.    P.  512,     i,  2. 

(39)  Why  is  so  important  a  matter  as  matrimony  en- 
tered into  with  so  little  forethought  or  wisdom?  And  what 
is  the  proper  view  of  human  nature?    P.  513,  H  i,  2. 

(40)  What  rules  and  circumstances  should  be  observed  by 
even  natural  men  and  women  in  selecting  life-companions? 

P.  S13,  n  3. 

(41)  What  further  admonitions  would  apply  to  New 
Creatures  who  may  decide  to  marry?  P.  514,  tf  i;  P. 
51S.  If  1. 

(42)  What  does  "in  the  Lord"  signify?    P.  515,  If  2. 

(43)  If  marriage  were  more  generally  considered  from 
this  high  point  of  view,  what  would  be  the  result?  P.  516, 
II  I. 

(44)  What  special  protection  have  New  Creatures  in  the 
matter  of  marriage,  whether  it  result  favorably  or  unfavor- 
ably? And  what  fact  should  constantly  be  kept  upper- 
most in  their  minds?    P.  517,  If  i. 


STUDY  XIIL 


PARENTAL  OBLIGATIONS  OF  THE  NEW 
CREATION 

(1)  The  proper  standpoint  from  which  the  pro-creative 
power  of  man  as  God's  agent  should  be  considered.  Read 
P.  S19,  If  I. 

(2)  Is  this  feeling  of  responsibility  intensified  by  a 
realization  of  pre-natal  influences?    Read  P.  519,  ^  2. 

(3)  Is  it  proper  to  attribute  all  the  evil  in  the  world 
to  heredity?    P.  520,  U  i. 

(4)  Would  the  birth  of  a  perfect  child  be  possible  under 
present  conditions?    P.  520,  If  2. 

(5)  What  advantage  should  New  Creatures  have  over 
the  rest  of  mankind  in  the  propagation  and  training  of 
children?    P.  521,  ^  1. 

(6)  What  lessons  may  be  learned  from  scientific  experi- 
ments among  the  lower  animals?    P.  521,  If  j;  P.  522,  If  i. 


The  Neiv  Creation 


53 


(7)  How  should  the  homes  of  New  Creatures  be  ruled, 
and  when  and  how  should  the  rod  be  administered,  if  neces- 
sary?  P.  524,  H  I,  2. 

(8)  Define  order,  which  has  been  called  "  Heaven's  first 
law,"  and  show  how  rewards  and  punishments  are  neces- 
sary accompaniments  of  the  Law  of  Love  in  the  ideal  home. 
P.  525,  f[  I,  2. 

(9)  How  should  parents  guard  themselves  in  correcting 
their  children,  either  by  word  or  action?    P.  526,  %  i. 

(10)  How  should  Christian  parents  reason  with  their 
children  and  help  them  to  understand  the  Divine  require- 
ments and  necessity  for  discipline?    P.  526,  If  2. 

(11)  At  how  early  an  age  may  a  child  appropriate  the 
principles  of  righteousness,  and  when  should  the  parent  be- 
gin the  work  of  character-building  in  a  child?    P.  527,  i. 

(12)  What  is  the  all-important  thing  to  be  remembered 
in  the  training  of  a  child?    P.  528,  H  i. 

(13)  What  will  be  the  loss,  as  well  as  the  bitter  experi- 
ences of  parents  who  fail  to  properly  train  their  children? 
P.  528,  U  2. 

(14)  \Vhat  element  should  chiefly  characterize  the  atmos- 
phere of  the  home,  however  humble  it  may  be?    P.  529,  H  i. 

(15)  What  may  be  expected  of  a  properly  trained  child 
as  respects  consecration  to  the  Lord?    P.  529,  U  2. 

(16)  How  does  the  evil  influence  of  a  home  in  which 
selfishness  is  the  law  manifest  itself  in  parents  and  chil- 
dren?   P.  530,  If  I,  2. 

(17)  Explain  how  the  children  born  of  consecrated 
parents  are  justified.    P.  531,  H  i. 

(18)  What  is  the  provision  of  Divine  Grace  as  respects 
children,  only  one  of  whose  parents  is  a  believer?    P.  532, 

H  I,  2. 

(19)  In  the  foregoing  case,  upon  which  parent  does  the 
headship  devolve,  if  the  wife  be  a  New  Creature?    P.  532,  1[  3. 

(20)  In  a  case  where  the  husband  is  the  New  Creature, 
what  should  be  his  course  with  respect  to  the  family?  P. 
533,  H  I- 

(21)  In  cases  where  the  children  have  not  been  properly 
trained  in  earlier  years,  what  encouragement  and  suggestions 
may  be  offered  to  the  parents?    P.  534,  II  i,  to  P.  535,  If  2. 

(22)  What  two  principles  should  especially  guide  parents 
iri  training  their  children?    P.  536,  ff  i. 

(23^)  How  should  the  rights  of  maturity  m  a  child  be 
recognized  and  justly  considered  by  parents?    P.  536,  ff  2. 

(24)  How  should  the  education  of  a  child  be  considered, 
especially  with  respect  to  a  collegiate  course?  P.  S37,  II  i; 
P.  538.  U  I. 


54 


The  New  Creation 


(25)  What  kind  of  education  should  be  regarded  as  far 
superior  in  every  respect  to  that  obtained  in  the  schools  of 
the  world?    P.  538,  H  2. 

(26)  What  would  be  a  reasonable  business  schooling? 
And  why  is  such  preferable  now  to  a  collegiate  course?  P. 
539,  H  I- 

(27)  As  for  play :  What  are  the  advantages  of  proper 
exercise,  and  the  deteriorating  influence  of  useless  and  idle 
pleasures?    P.  539.  H  2. 

(28)  How  may  children  be  taught  to  take  pleasure  in 
useful,  helpful  occupations?    P.  540,  If  i. 

(29)  Why  should  economy  of  time,  as  well  as  of  means, 
be  inculcated  in  youthful  minds?    P.  540,  H  2. 

(30)  How  should  a  child  be  taught  to  discriminate  in  his 
choice  of  reading  matter?    P.  541,  i. 

(31)  How  serious  and  lasting  is  the  influence  of  evil  sug- 
gestions?   P.  541,  2. 

(32)  Who  should  be  the  child's  tutor  in  religious  training? 
And  why  is  it  unjust  as  well  as  inexpedient  to  attempt 
religious  instruction  in  the  public  schools  ?  P.  i;42,  H  i ; 
P.  543,  II  I,  2. 

(33)  From  what  viewpoint  may  the  Sunday  School  be 
considered  beneficial?    P.  544,  U  i. 

(34)  How  have  Sunday  Schools  been  injurious  to  Chris- 
tian parents?    P.  544,  II  2. 

(35)  Why  is  the  Sunday  School  a  disadvantage  to  the 
children  of  believers?    P.  544,  U  3- 

(36)  How  is  the  Sunday  School  reacting  to  the  disad- 
vantage of  both  parents  and  children?    P.  545,  If  1,  2. 

(37)  Point  out  the  decided  advantage  both  to  child  and 
parent  in  the  Scriptural  arrangement  for  the  child's  religious 
training.    P.  545,  If  3 ;  P.  546.  Hi. 

(38)  How  is  the  Sunday  School  arrangement  naturally  in 
line  with  sectarianism?    P.  546,  H  2. 

(39)  What  is  the  history  of  the  Sunday  School?  P.  546, 
If  3. 

(40)  How  may  the  New  Creation  rectify  their  mistakes 
of  the  past  as  respects  the  religious  training  of  their  chil- 
dren?   P.  547,  Hi. 

(41)  What  should  be  the  basis  of  a  child's  confidence  in 
its  parents?    P.  547,  If  2. 

(42)  How  should  a  child's  confidential  fiuestions  be  en- 
couraged and  answered  by  the  parent?    P.  548,  If  i. 

C43)  How  will  a  properly  trained  child  regard  a  parent's 
word  or  command?  And  what  three  elements  of  character 
must  combine  in  the  parent  in  order  to  make  his  power  and 
authority  valuable  in  the  home?    P.  548,  H  2. 


The  New  Creation 


55 


(44)  What  is  the  importance  of  the  human  will,  and  how 
is  a  child's  mind  influenced  by  suggestion?    P.  549,  ^  1. 

(45)  How  is  this  principle  illustrated  in  the  Bible  and  in 
all  proper  preaching?    P.  549,  H  2. 

(46)  Explain  the  secret  of  a  successful  parent  in  respect 
to  this  suggestive  method.    P.  550,  Hi. 

(47)  How  may  a  mother's  wise  suggestions  anticipate  a 
child's  disappointment  over  a  rainy  day?  And  how  are  such 
suggestions  helpful  also  to  the  parent?  P.  550,  H  2,  and 
foot  note. 

(48)  Explain  how  the  suggestive  method  may  be  applied 
with  advantage  to  the  child's  dietary.    P.  551,  ^  i. 

(49)  May  suggestion  be  equally  potent  in  teaching  moral 
lessons  to  the  child?    P.  522,  U  i. 

(50)  From  what  standpoint  should  reproofs  be  adminis- 
tered in  case  of  disobedience  on  the  part  of  the  child?  P. 

553,  H  I- 

(51)  What  should  be  the  standard  in  all  suggestions?  P. 

554,  H  I- 

(52)  Could  the  New  Creation  reasonably  expect  a  mirac- 
ulous prelection  for  their  children  in  the  world-wide  time 
of  trouble?    P.  554,  tf  2. 

(53)  hat  Scriptural  promise  would  seem  to  apply  to 
children  as  well  as  to  all  lovers  of  righteousness?  P.  555, 
H  I. 

(54)  What  is  the  natural  anxiety  of  parents  for  their 
children  during  this  period,  and  how  should  it  be  over- 
come?   P.  555,  H  2. 

(55)  Explain  the  best  possible  provision  the  New  Crea- 
tion can  make  for  the  protection  of  their  children  in  the 
time  of  trouble.    P.  556,  H  i. 

(56)  What  should  be  the  attitude  of  the  New  Creation 
toward  amusements  for  their  children?    P.  556,  If  2. 

(57)  Does  the  Apostolic  advice  to  the  New  Creation 
concerning  marriage  apply  to  their  unconsecrated  children? 
P.  557,  II  I. 

(58)  How  do  many  of  the  New  Creation  err  in  this 
respect?    P.  557,  If  2,  3,  4. 

(59)  At  what  ages  respectively  would  it  seem  best  for 
natural  men  and  women  to  marry?    P.  558,  1[  i. 

(60)  How  may  wise  parents  assist  their  children  in  ma- 
ting properly?    P.  558,  tf  2. 

(61)  What  is  the  close  relationship  between  clean  and 
healthy  minds  and  bodies?    P.  559,  If  i. 

(62)  To  tins  end,  how  should  ventilation,  clean  sur- 
roundings and  proper  physical  and  mental  exercise  receive 
careful  inspection  by  the  parent?    P.  559,  If  2. 


The  New  Creation 


(63)  Into  what  three  classes  may  foods  be  divided? 
And  what  is  the  proper  proportion  of  each  to  be  partaken 
of  during  the  day?    P.  560,  H  i  to  4. 

(64)  How  may  a  purely  vegetable  dietary  be  satisfac- 
torily arranged,  if  necessary  for  economy?    P.  561,  j[  i. 

(65)  Explain  the  injurious  results  of  an  uneven  balan- 
cing of  foods,  especially  of  starchy  variety.    P.  561,  If  2. 

(66)  Should  we  be  careful  not  to  make  diet  "a  fad"? 
P.  561,  H  3. 

(67)  Why  is  cheerful  and  profitable  conversation  a 
desirable  accompaniment  of  the  family  table?    P.  562,  1[  i. 


STUDY  XIV. 


SUNDRY  EARTHLY  OBLIGATIONS  OF  THE  NEW 
CREATION. 

(1)  Does  the  transforming  of  their  minds  release  the 
New  Creation  from  responsibility  toward  their  fellow-men? 
P.  563.  H  I. 

(2)  Why  should  New  Creatures  be  much  more  alert 
than  others  to  recognize  the  principle  of  justice?   P.  563,  If  2. 

(3)  What  is  the  Divine  injunction  with  respect  to  in- 
debtedness, as  expressed  by  the  Apostle  in  Romans  13:8? 
P.  564.  H  I. 

(4)  What  should  be  the  rule  for  every  member  of  the 
New  Creation  as  respects  money  matters?   P.  564,  H  2. 

(5)  Why  should  all  New  Creatures  aim  to  keep  their 
expenses  below  their  income?    P.  565,  H  l. 

(6)  If  we  have  in  the  past  unwisely  contracted  debts, 
what  should  be  our  course?    P.  565.  H  2. 

(7)  What  Scriptural  precedent  may  be  found  for  taking 
advantage  of  modern  bankruptcy  provisions?    P.  566,  If  i. 

(8)  If  the  debt  were  an  obligation  of  friendship  and 
not  a  business  one,  how  should  it  Le  considered  by  a  New 
Creature?    P.  566,  If  2. 

(9)  Are  widows  and  orphans  responsible  for  debts  of 
the  former  head  of  the  family?    P.  567,  If  i. 

(10)  How  should  we  consider  the  matter  ®f  borrow- 
ing and  lending,  as  between  "  brethren  "  ?    P.  567,  If  2. 

(11)  If  a  brother  be  so  situated  that  he  could  give  no 
security  for  a  loan,  how  should  the  tender  of  it  consider  the 
matter?    P.  568,  tl  i.  ffst  half. 


The  New  Creation 


57 


(12)  In  case  the  brother  wished  a  loan  with  the  inten- 
tion of  making  profit,  would  it  be  proper  to  take  security 
and  require  interest?    P.  568,  H  i,  last  half. 

(13)  What  is  the  Scriptural  injunction  with  respect  to 
indorsing  notes  for  others?    P  568,  H  2. 

(14)  How  should  the  New  Creation  regulate  their  house- 
hold affairs  with  respect  to  petty  borrowing  and  lending,  as 
between  neighbors?    P.  569,  H  i.  2. 

(15)  How  should  the  borrowing  of  time  by  others  be 
regarded  by  the  New  Creation?    P.  570,  H  i. 

(16)  What  beautiful  example  did  our  Lord  set  us  with 
respect  to  waiting  for  a  positive  invitation  and  assurance  of 
welcome  before  accepting  hospitalities?    P.  570,  f  2. 

(17)  To  what  extent  should  New  Creatures  permit  them- 
selves to  be  imposed  upon  by  uninvited  guests,  whether 
"brethren"  or  relatives  according  to  the  flesh?    P.  571,  If  i. 

(18)  Does  Matthew  6:34,  19,  20,  teach  us  to  make  no  pro- 
vision for  the  future?  What  example  has  the  Heavenly 
Father  set  us  in  this  respect?    P.  572,  ^  1. 

(19)  What  is  the  proper  interpretation  of  Matt.  6:34?  P. 
572,  If  2. 

(20)  What  is  the  difference  between  carefulness  and  anx- 
ious care  respecting  the  morrow,  and  how  is  this  illustrated 
in  Scripture?    P.  573,  H  i. 

(21)  Does  Matt.  6:19,  20,  imply  carelessness  in  respect  to 
the  daily  interests  of  the  present  life?    P.  573,  If  2. 

(22)  How  should  all  who  have  "chosen  Christ"  as  their 
Master  regard  their  earthly  possessions?  P.  573,  If  3;  P. 
574.  H  I. 

(23)  How  should  money  be  regarded  by  the  New  Crea- 
tion?   P.  574,  If  2,  3. 

(24)  What  does  full  consecration  to  the  Lord  require  of 
the  poor  as  well  as  the  rich?    P.  575,  If  i. 

(25)  Suggest  what  further  explanation  our  Lord  might 
have  given  "  the  rich  young  man,"  had  he  possessed  the 
proper  heart-condition.    P.  576,  If  i,  2. 

(26)  Does  consecration  of  our  all  to  the  Lord  imply  that 
all  our  means  must  be  used  exclusively  in  religious  work? 
P.  576,  If  3;  P.  577,  II  I. 

(27)  What  instructions  do  the  Scriptures  give  with  respect 
to  making  future  provision  for  our  families?    P.  577,  ff  2. 

(28)  What  is  the  duty  of  every  parent  with  respect  to 
reasonable  provision  for  his  children's  present  and  future 
interests  and  necessities?    P.  578,  ff  i. 

(29)  Is  the  question  of  Insurance  a  religious  or  a  purely 
business  proposition?    P.  578,  If  2. 


S8 


The  Neiv  Creation 


(30)  In  a  case  where  the  wife  is  not  in  sympathy  with 
Present  Truth,  what  course  would  be  advisable  on  the  part 
of  the  husband?    P.  579,  i. 

(31)  In  view  of  the  great  Time  of  Trouble,  what  may 
be  expected  of  Insurance  Companies,  especially  those  of  a 
fraternal  character?    P.  579,  H  2;  P.  580,  tl  i. 

(32)  Should  the  New  Creation  become  members  of 
Masonic  or  other  secret  societies?    P.  580,  If  2;  P.  581,  H  i. 

(33)  What  liberty  of  choice  may  the  New  Creation  exer- 
cise in  the  matter  of  joining  other  mutual-benefit  associa- 
tions, not  of  a  religious  nature?    P.  581,  %  2.  . 

(34)  What  advice  is  suggested  regarding  membership  in 
labor  organizations?    P.  582,  H  i,  2. 

(35)  ^^'hat  is  a  "busybody,"  and  what  is  the  Scriptural 
reproof  of  such?    P.  583,  If  i. 

(36)  How  should  the  Golden  Rule  be  applied  in  such 
cases?   P.  583,  If  2. 

(37)  W'hat  is  the  peculiar  form  in  which  this  natural 
tendency  to  meddle  in  the  affairs  of  others  sometimes  at- 
tacks the  New  Creature?   P.  583,  If  3- 

(38)  When  tempted  to  interfere  with  the  affairs  of  others, 
what  questions  should  we  ask  ourselves?  P.  584,  If  i,  first 
part. 

(39)  Would  it  be  "  busybodying "  on  the  part  of  a  parent 
to  look  into  the  affairs  of  the  family  under  his  care?  P. 
58s,  top. 

(40)  Where  is  the  admonition  against  "busybodying"  to 
be  especially  remembered  and  heeded?    P.  585,  tf  i. 

(41)  How  great  is  the  influence  of  the  tongue  among  the 
members  of  the  natural  body?   P.  586,  i. 

(42)  What  is  the  only  proper  and  successful  method  of 
restraining  the  tongue?   P.  587,  If  i,  2. 

(43)  What  are  the  cravings  of  the  new  mind  for  fellow- 
ship with  kindred  minds?    P.  588,  If  I. 

(44)  What  are  the  admonitions  of  the  Word  against  asso- 
ciating with  evil-doers?    P.  588,  If  2. 

(45)  What  should  be  our  sentiments  toward  an  associa- 
tion with  those  related  to  us  by  ties  of  blood?    P.  589,  If  i. 

(46)  What  was  evidently  the  intention  of  the  Lord  with 
respect  to  the  forming  of  a  new  family — the  "household  of 
iaith"?    P.  589,  If  2. 

(47)  Does  this  new  relationship  imply  the  ignoring  of  sex 
proprieties,  or  that  the  unbelieving  husband  or  wife  should  be 
neglected?    P.  590,  If  i. 

(48)  What  should  be  the  attitude  of  the  New  Creation  to- 


The  New  Creation 


59 


ward  the  powers  that  be?  What  are  the  Scriptural  admoni- 
tions along  this  line?   P.  59°.  II  2,  3. 

(49)  What  advantage  has  the  New  Creature  from  his 
viewpoint  of  present  conditions  in  the  world?    P.  591,  1[  i,  2. 

(50)  Is  it  wise  or  necessary  for  the  New  Creation  to 
alarm  the  world  in  respect  to  the  Time  of  Trouble?  P. 
592,  If  I. 

(51)  What  position  should  the  New  Creation  take  in  the 
matter  of  voting?    P.  593,  H  i  to  5. 

(52)  Should  we  use  carnal  weapons  and  fight  for  our 
native  country  and  its  rulers?   P.  594,  1[  i. 

(53)  In  the  event  of  our  being  required  to  do  military 
service,  what  would  be  the  proper  course  to  pursue?  P. 
594,  ^1  2. 

(54)  Explain  how  our  consecration  vow  should  touch  and 
purify  every  act  of  our  lives.  P.  595. 

(55)  Give  three  good  reasons  why  the  New  Creation 
should  not  wear  extravagant  and  conspicuous  apparel.  P. 

596,  If  I  to  4. 

(56)  Would  the  investing  of  money  in  stocks,  bonds,  etc., 
be  any  more  in  harmony  with  our  consecration  vow  than  if 
spent  upon  extravagant  dress  and  luxurious  homes?  P. 

597,  If  I. 

(57)  Is  there  any  connection  between  our  stewardship 
and  the  fact  that  the  Lord  has  left  His  cause  in  need  of 
financial  support?  P.  597,  ^  2. 

(58)  Briefly,  what  would  be  considered  the  proper  course 
for  the  New  Creation  with  respect  to  dress  and  money  mat- 
ters?   P.  598,  If  I. 


STUDY  XV. 


THE  FOES  AND  BESETMENTS  OF  THE 
NEW  CREATION. 

(1)  What  is  the  chief  enemy  of  the  New  Creation?  Is 
the  New  Creature  double-minded,  or  is  he  controlled  by  two 
wills?    P.  599. 

(2)  Are  the  death  of  the  flesh  and  its  will,  and  the  sub- 
sequent resurrection  of  the  flesh  actual  or  reckoned  mat- 
ters ?  And  how  must  these  "  dead "  and  "  alive "  conditions 
be  maintained  by  the  New  Creation?    P.  600,  If  i. 

(3)  What  is  the  declaration  of  the  Scriptures  respecting 
the  natural  heart?  And  how  is  the  heart  of  the  New 
Creature  different?    P.  600,  If  2. 


6o 


The  New  Creation 


(4)  How  does  the  old  heart,  the  selfish  disposition,  con- 
stantly assail  the  new  heart  and  practise  deceptions  upon  it? 
P.  601,  H  I. 

(5)  What  is  one  of  the  favorite  and  deceptive  arguments 
of  this  old  heart?    P.  601,  H  2. 

(6)  How  must  the  new  heart  meet  these  attacks?  P. 
602,  H  I,  2. 

(7)  What  is  "fanaticism,"  and  how  should  it  be  avoided? 
and  what  is  absolutely  essential  in  order  to  properly  apply 
the  principles  of  righteousness  to  our  daily  lives?    P.  603,  ^  i. 

(8)  What  thought  should  constantly  be  kept  in  mind  by 
the  New  Creature?  And  what  is  the  only  restriction  we 
should  recognize  along  this  line?    P.  603,  ff  2. 

(9)  Why  is  the  spirit  of  the  world  in  general  opposed  to 
the  standard  of  the  New  Creation?    P.  604,  If  i,  2. 

(10)  Why  is  the  world  one  of  the  chief  enemies  of  the 
New  Creation,  and  why  is  a  collision  unavoidable?  P. 
604,  If  3- 

(11)  Explain  why  even  the  noblest  aims  and  objects  of 
the  world  in  general  are  contrary  to  the  standards  of  the 
New  Creation.    P.  605,  If  i. 

(12)  With  what  spirit  should  we  meet  the  hatred  and 
opposition  of  the  world?    P.  605,  If  2. 

(13)  Explain  the  Scriptural  Injunction,  "Love  not  the 
world,"  etc.    (i  John  2:15.)    P.  606,  If  i,  2. 

(14)  Has  the  Lord  set  for  us  the  herculean  task  of  re- 
forming the  world?  and  would  it  be  proper  for  us  to  make 
a  business  of  denouncing  the  present  order  of  things?  P, 
607,  If  I,  2. 

(15)  What  Spiritual  examples  in  this  respect  may  we 
well  follow?    P.  607,  If  3. 

(16)  What  is  the  special  work  for  the  "Royal  Priest- 
hood" at  the  present  time?    P.  608,  If  i,  2. 

(17)  Quote  Scriptural  proofs  of  the  personality  of  Satan. 
Pp.  609  to  611. 

(18)  What  Scriptural  evidence  that  Satan  is  not  only  the 
enemy  of  the  church  but  also  of  all  mankind?    P.  61  r.  If  !• 

(19)  Explain  how  Satan's  opposition  to  the  New  Creature 
differs  from  that  of  the  world  and  of  our  own  flesh. 
P.  611,  If  2. 

(20)  What  Scripture  declares  that  Satan  began  the  rebel- 
lion against  God,  and  led  our  first  parents  into  sin  and  death? 

.  P.  612,  If  I,  first  fourteen  lines. 

(21)  Give  Scriptural  proof  that  Satan  was  created  perfect 
and  upright.    P.  612,  ff  i,  last  part. 

(32)  How  has  God  created  all  His  intelligent  creatures 


The  Ne<v  Creation 


6i 


so  that  being  perfect  does  not  insure  remaining  perfect? 
P.  612,  U  2. 

(23)  Are  there  different  orders  and  positions  among  the 
angelic  ranks?  And  how  did  the  angels  probably  regard  the 
creation  of  man?    P.  613,  H  i. 

(24)  What  was  the  probable  reasoning  of  Satan  with  re- 
spect to  our  first  parents?    P.  613,  H  2;  P.  614,  jj  i. 

(25)  How  may  Satan  have  suggested  to  Eve's  mind  the 
thought  of  injustice  on  Jehovah's  part?  P.  614,  If  2;  P. 
615,  I. 

(26)  What  was  possibly  Satan's  disappointment  over  the 
result  of  his  deception?  And  why  was  Adam's  responsibility 
greater  than  Eve's?    P.  615,  1[  2. 

(27)  Did  the  results  of  Satan's  first  lie  tend  toward  his 
reformation?    P.  616,  If  i. 

(28)  What  is  the  supreme  object  of  all  Satan's  efforts? 
P.  616,  tf  2. 

(29)  Since  the  Truth  is  much  more  reasonable  than 
Error,  why  has  it  not  prevailed,  and  what  religious  system 
has  been  Satan's  masterpiece  and  worthy  representative?  P. 
617,  If  I. 

(30)  Show  how  Isaiah  14:12-17  applies  to  Satan  and  his 
chief  representative  system.    P.  618,  If  i,  2. 

(31)  What  is  the  similarity  between  literal  and  symbolic 
Babylon?  And  what  will  be  their  doom,  as  well  as  that  of 
Satan?    P.  619,  If  i. 

(32)  Did  Satan  have  any  angelic  associates  in  the  begin- 
ning of  his  rebellion?  If  not,  how  and  when  did  he  receive 
adherents  from  the  ranks  of  the  holy  angels?    P.  619,  If  2. 

(33)  How  have  these  fallen  angels  co-operated  with  Satan 
in  deceiving  and  degrading  mankind?    P.  620,  ff  i. 

(34)  WTiat  does  the  statement  that  "  man  is  a  free  moral 
agent"  imply?  And  why  is  it  possible  for  demons  to  abso- 
lutely control  human  beings  as  mediums?    P.  620,  If  2. 

(35)  What  are  the  general  methods  and  object  of  these 
fallen  angels?  Mention  eight  erroneous  teachings  which  they 
have  successfully  promulgated  among  mankind.  P.  621,  If  i 
to  P.  623,  IT  2. 

(36)  ^  Since  Spiritism  has  been  unsuccessful  in  deceiving 
the_  majority  of  Christians,  what  two  other  more  subtle  de- 
lusions has  Satan  recently  introduced  to  capture  these? 
P.  623,  If  3;  P.  624,  If  I. 

(37)  Why  has  Satan  recently  turned  his  attention  to 
healing  the  sick?    And  what  does  this  signify?    P.  624,  f  2. 

(38)  What  has  been  the  degrading  effect  of  these  works 
of  the  Devil  upon  the  heathen?   P.  624,  If  3. 


62 


The  Neiv  Creation 


(39)  What  were  the  experiences  of  the  Lord  and  the 
Apostles  with  these  fallen  angels?    P.  625,  H  1,  2. 

(40)  Realizing,  then,  the  great  and  demoralizing  influence 
of  these  evil  spirits  upon  mankind,  why  does  God  permit  them 
to  exercise  their  evil  powers?  And  what  three  grand  lessons, 
in  consequence,  will  the  world  have  learned  at  the  end  of  the 
Millennial  Age?    Pp.  626,  627. 

(41)  In  the  meantime,  what  have  been  the  beneficial  re- 
sults of  the  permission  of  evil?    P.  627,  1[  i ;  628,  ^  i. 

(42)  Amongst  men,  who  are  the  greatest  opponents  of 
God  and  the  Atonement,  as  viewed  from  the  popular  and  the 
Divine  standpoints,  respectively?    P.  629,  If  i. 

(43)  What  is  our  hope  for  some  of  the  most  violent,  but 
ignorant  opposers  of  the  Truth?  And  what  more  serious 
position  is  occupied  by  the  intelligent  opponents  of  Present 
Truth,  and  what  should  be  our  attitude  toward  such?  P. 
629,  H  2. 

(44)  Whose  experiences  with  the  Adversary  illustrate  all 
the  temptations  to  which  the  Body  of  Christ  is  subjected? 
P.  630,  I  I. 

(45)  What  is  one  of  the  besetments  of  the  Adversary 
which  especially  appeals  to  the  flesh  and  its  old  mind? 
P.  630,  II  2;  P.  631,  H  I. 

(46)  What  is  the  truth  concerning  the  relation  between  the 
best  interests  of  the  New  Creation  and  their  physical  condi- 
tion?   P.  631,  H  2. 

(47)  Why  is  it  essential  that  the  New  Creation  should 
"walk  by  faith,  and  not  by  sight"?    P.  631,  II  3. 

(48)  Is  it  possible  for  us  to  take  the  infirmities  of  others, 
as  did  our  Lord?  And  was  Christ's  vitality  expended  on 
behalf  of  His  Church?    P.  632,  H  i,  2. 

(49)  What  is  the  nature  and  cost  of  the  "  afflictions  of 
Christ."  which  are  endured  by  His  Body  Members?  P. 

633.  II  I.  2. 

(50)  How  maj-  we  distinguish  between  suffering  for  right- 
eousness' sake  and  suffering  for  indiscretion  or  wrong  doing? 

P.  633.  H  3. 

(51)  If  bodily  ailments  result  from  other  than  selfish  or 
sinful  causes,  how  should  they  be  received  and  endured  by 
the  New  Creature?    P.  634.  ^  i. 

(52)  How  should  the  New  Creation  regard  their  mortal 
bodies,  and  what  liberty  have  they  with  respect  to  using 
legitimate  remed  cs  for  the  relief  or  cure  of  disease?  P. 

634,  H  2:  P.  63.S,  !I  I. 

(53)  In  considering  our  Lord's  miracles,  should  we  take 
the  healed  ones  or  the  Healer  as  our  pattern?    P.  636,  II  I. 

(54)  Would  it  have  been  right  for  our  Lord  to  use  His 


The  New  Creation 


63 


spiritual  powers  for  His  temporal  needs?  And  must  not  the 
Church  follow  in  His  steps  in  this  respect?  P.  636,  tl  2; 
P.  637,  11  I. 

(55)  What  Scriptures  are  chiefly  relied  upon  by  faith- 
healers?  And  how  are  these  mis-applied?    P.  637,  H  2;  P. 

638,  H  I. 

(56)  To  what  power  did  the  Pharisees  attribute  our  Lord's 
miracles,  and  what  was  His  reply  to  them?    P.  638,  H  i. 

(57)  What  was  the  chief  object  of  miracles  in  the  begin- 
ning of  this  Age,  and  why  should  we  look  with  suspicion 
upon  so-called  miracles  in  the  end  of  the  Age?  P.  638,  H  3; 
P.  639,  H  I- 

(58)  What  is  the  sure  test  of  all  these  delusions?  P. 

639,  f  2. 

(59)  If  those  who  blaspheme  the  name  of  God  perform 
wonderful  works  of  healing,  should  we  suppose  the  Lord  is 
now  endorsing  their  false  teachings?    P.  640,  1[  i. 

(60)  Suppose  others  who  cure  diseases  are  zealous  in 
missionary  work,  should  that  change  our  opinion  of  the 
movement  as  a  whole?    P.  640,  H  2. 

(61)  What  are  the  evidences  that  Satan  has  about 
reached  his  extremity?    P.  641,  H  i. 

(62)  How  shall  we  understand  the  philosophy  of  God's 
dealings  with  the  New  Creation  in  subjecting  them  to  such 
peculiar  and  fiery  trials?    P.  642;  P.  643,  U  i. 

(63)  What  illustration  in  nature  may  help  us  to  under- 
stand God's  providential  dealings  with  the  New  Creation, 
and  what  hope  have  we  in  the  ultimate  overthrow  of  evil 
when  it  has  served  the  Divine  purpose?    P.  643,  H  2. 

(64)  What  special  purpose  have  sin  and  sickness  served 
in  the  case  of  the  world,  as  well  as  in  that  of  our  Lord  and 
His  "little  flock"?    P.  644,  ^  i- 

(65)  Since  the  New  Creation  was  typified  by  natural 
Israel  in  many  respects,  why  should  they  not  expect  to  be 
free  from  the  trials  and  difficulties  of  the  world,  even  as 
Israel  escaped  them?    P.  645,  ^  i. 

(66)  What  special  consolation  do  the  Scriptures  offer 
New  Creatures  who  suffer  divers  afflictions  and  fiery  trials? 
P.  646,  H  I. 

(67)  Should  our  confidence  in  the  Lord's  protecting  care 
lead  us  into  indifference  with  regard  to  temporal  matters? 
And  how  should  we  examine  ourselves  when  physical  or 
financial  calamities  come  upon  us  in  spite  of  our  best  en- 
deavors?   Pp.  647,  648. 

(68)  How  may  we  prove  that  the  Scripture,  "  Who  healeth 
all  thy  diseases"  (Psa.  103:3),  does  not  apply  to  physical 
'diseases  of  the  New  Creation?    P.  648,  t[  i. 


64 


The  New  Creation 


(69)  How  does  the  foregoing  harmonize  with  Mark  16: 
9-20?  P.  649,  U  I. 

(70)  What  were  the  experiences  of  our  Lord  and  the 
Apostles  with  respect  to  physical  infirmities?  Pp.  650  to 
652,  bottom  of  page. 

(71)  Do  we  have  any  record  of  the  Apostles'  using  Divine 
Power  for  their  own  relief  or  that  of  other  consecrated 
followers  of  Christ?  How  should  we  accept  and  follow 
their  example?    Pp.  653,  654. 

(72)  How  is  the  Nominal  Church  distinguished  from  the 
True  Church  of  Christ?    P.  654. 

(73)  Is  a  wide  difference  between  these  two  classes  dis- 
advantageous or  beneficial  to  the  True  Church?    P.  655,  H  i. 

(74)  What  has  always  been  the  position  of  the  truly 
consecrated  while  in  the  nominal  systems,  and  what  service 
has  "  Babylon  "  rendered  unto  these  ?    P.  655,  H  2. 

(75)  In  what  manner  is  the  New  Creation  continually 
subject  to  temptation  from  the  Nom-rial  Church?    P.  656,  If  i. 

(76)  What  is  the  exhortation  of  the  Apostle  with  respect 
to  the  Armor  of  God?  What  is  this  armor,  and  why  is  it 
necessary  to  put  on  "the  whole  armor"  in  the  present  day? 
P.  657.  If  I. 

(77)  What  does  the  Girdle  represent?    P.  657.  II  2. 

(78)  What  does  the  Breastplate  signify?    P.  657,  t[  3. 

(79)  What  do  the  Sandals  represent?    P.  657,  ^  4. 

(80)  What  is  the  Shield,  and  why  is  it  absolutely  indis- 
pensable?   P.  657,  If  5. 

(81)  What  is  the  Helmet  of  Salvat-on,  and  why  is  it  so 
especially  important  in  this  day?    P.  65S,  ^  i. 

(82)  What  is  the  only  piece  of  offensive  armor  possessed 
by  the  New  Creation  ?  And  how  can  it  be  obtained  and 
used?    P.  658,  If  2. 


STUDY  XVI. 


THE  PRESENT  INHERITANCE  OF  THE 
NEW  CREATION. 

(1)  What  are  the  first-fruits  of  the  Spirit — a  foretaste  of 
future  blessings — which  are  possessed  by  the  New  Creation 
in  the  present  life?    P.  659,  first  t8  lines. 

(2)  What  is  the  nature  of  earthly  hopes  and  joys?  P. 
659,  i8th  line  to  end  of  f. 


The  Neiv  Creation 


65 


(3)  How  do  the  joys,  hopes,  ambitions  of  the  New  Crea- 
tion differ  from  those  of  the  natural  man?    P.  660,  H  i,  2. 

(4)  When  and  for  what  purpose  does  Satan  transform 
himself  into  an  "angel  of  light"?    P.  660,  ^  3. 

(5)  What  false  hope  respecting  the  dead  has  been  intro- 
duced by  the  Adversary?    P.  661,  ^  i. 

(6)  How  has  Satan  deceived  the  Church  by  a  false  hope 
respecting  the  time  for  the  rewarding  of  the  Lord's  faithful 
followers?    P.  661,  H  2. 

(7)  How  have  these  false  hopes  been  especially  injurious 
to  the  Lord's  people?    P.  662,  H  i. 

(8)  In  view  of  the  foregoing,  what  is  the  reason  for  our 
present  hope  of  an  instantaneous  change  for  the  faithful  mem- 
bers of  the  New  Creation  ?    P.  662,  H  2. 

(9)  What  is  our  hope  as  respects  the  faithful  of  the  en- 
tire Gospel  Age  prior  to  1878,  and  of  those  who  have  died 
and  are  dying  since  that  date?    P.  663,  If  i. 

(10)  How  have  the  hopes  of  the  New  Creation  become 
the  dread  of  the  "Christian  World"?    P.  663,  j[  2. 

(11)  Why  do  nominal  Christians  dread  the  resurrection 
of  the  dead?    P.  664,  ^  i. 

(12)  Note  the  joyful  hopes  of  the  Second  Advent  of 
Christ,  and  the  Resurrection,  as  set  forth  in  Scripture.  Pp. 
664  to  666. 

(13)  What  is  the  proper  interpretation  of  the  incident  of 
"the  Thief  on  the  Cross"?    Luke  23:42,  43.    P.  667,  H  i. 

(14)  In  order  to  properly  understand  this  Scripture,  how 
must  we  consider  the  circumstances,  surroundings  and  con- 
nections?   P.  667,  H  2,  3,  4. 

(15)  Did  the  thief  request  the  Lord  to  take  him  to 
Heaven?  And  how  does  changing  the  position  of  the  comma 
clarify  the  whole  subject?    P.  668,  ^  i. 

(16)  What  further  explanation  might  the  Lord  have  given 
the  repentant  thief?    P.  668,     2,  3. 

(17)  What  is  the  Scriptural  significance  of  the  word 
Paradise?    P.  669.  H  i. 

(18)  Explain  why  we  have  a  perfect  right  to  change  the 
position  of  the  comma,  and  cite  other  instances  in  which 
the  word  "  today "  is  similarly  used.    P.  669,  tf  2,  to  P.  670. 

(19)  How  does  the  Emphatic  Diaglott  render  Phil.  1:21- 
24,  and  how  does  this  translation  differ  from  the  Common 
Version?    P.  670,  H  i,  2. 

(20)  How  is  the  word  Analusai,  "return,"  used  in  Greek 
literature,  and  in  the  only  other  instance  in  the  New  Testa- 
ment, namely,  Luke  12:36?    P.  671,  ^  i. 

(21)  What  circumstances  gave  rise  to  this  desire  of  St. 
Paul?    P.  671,  H  2,  3. 

51  P 


66 


The  New  Creation 


{22)  What  alternative  is  suggested,  if  we  refuse  the  fore- 
going explanation?    P.  672,  H  i,  2,  3. 

(23)  To  whom  is  the  Apostle  writing  in  2  Cor.  5:1-10, 
and  what  does  he  mean  by  "our  earthly  house"?    P.  673,  If  i. 

(24)  Why  does  the  New  Creature  groan  in  this  earthly 
tabernacle,  and  does  it  desire  to  be  "  unclothed  "  ?  P.  673,  |[ 
2,  3- 

(25)  What  is  the  "  earnest  of  the  Spirit,"  mentioned  in  2 
Cor.  5:5?  And  why  are  we  "always  confident,"  as  expressed 
in  verses  6  to  9?    P.  674,  H  i  to  3. 

(26)  To  what  end,  therefore,  are  we  striving?  P. 
674,  H  4- 

(27)  What  is  the  significance  of  2  Cor.  5:10,  and  when 
must  we  "all  appear  before  the  judgment  seat  of  Christ"? 
P.  675.  H  I. 

(28)  Do  all  mankind  have  a  duality  of  nature?  What 
other  Scriptures  refer  to  the  New  Creation  as  having  an  out- 
ward man  that  perisheth,  and  an  inward  man  being  renewed 
day  by  day?    P.  675,  H  2. 

(29)  How  and  when  was  fulfilled  the  Lord's  promise  to 
His  disciples  that  some  of  them  should  not  taste  death  until 
they  had  seen  the  Son  of  Man  coming  in  His  Kingdom? 
P.  675,  H  3:  P.  676,  H  I. 

(30)  Was  the  Transfiguration  scene  an  actual  occurrence? 
How  do  we  know  that  Moses  and  Elias  could  not  have  per- 
sonally appeared  on  the  Mount?    P.  676,  If  2,  3. 

(31)  Explain  the  significance  of  this  "vision."  P.  667,  H 
I,  2. 

(32)  How  does  consecration  unto  death  appear  to  those 
outside  the  household  of  faith,  and  to  the  consecrated,  re- 
spectively?   P.  677,  !I  3. 

(33)  Upon  what  do  the  present  joys  of  the  New  Creation 
depend?    P.  678,  1[  i. 

(34)  What  is  the  relation  between  prayer  and  the  perpet- 
uation of  our  present  joys?  And  what  is  the  object  of  proper 
prayer?    P.  679,  H  1. 

(35)  What  suggestions  with  regard  to  prayer  were  given 
by  our  Lord  Jesus  as  recorded  in  Matt.  6:7,  8,  25-34,  why 
did  He  so  admonish  His  disciples?    P.  679,  ^  2. 

(36)  What  are  the  two  most  important  conditions  of 
acceptable  prayer?    (John  15:7.)    P.  679,  If  3 ;  P.  680,  If  i. 

(37)  Does  the  world  in  general  have  access  to  the  Throne 
of  Heavenly  grace?    P,  680,  H  2. 

(38)  What  was  the  position  of  Cornelius,  and  how  does 
his  experience  illustrate  the  necessary  steps  to  be  taken  by 
every  person  before  he  can  use  the  privilege  of  prayer- 
communion?    P.  681,  U  I. 


The  New  Creation  67 

(39)  How  does  the  Apostle  Paul  express  this  same 
thought  in  Hebrews  10:17-22?    P.  681,  H  2. 

(40)  To  what  extent  do  the  simply  justified  members  of 
the  "Household  of  Faith"  enjoy  the  privilege  of  prayer? 
P.  681,  II  3. 

(41)  How  shall  members  of  the  "  Household  of  Faith"  be 
admonished  as  respects  their  limited  privileges  of  prayer  and 
the  greater  privileges  possible  to  them?    P.  682,  j|  i. 

(42)  Is  it  proper  to  recognize  a  distinction  between  the 
merely  justified  and  the  consecrated,  and  between  believers 
and  unbelievers?    P.  683,  i. 

(43)  What  would  be  the  special  advantage  to  these  classes, 
if  such  distinctions  were  clearly  recognized?  P.  683,  H  2; 
P.  684,  H  I. 

(44)  What  privileges  of  prayer  belong  to  the  children  of 
believers?    P.  684,  If  2. 

(45)  What  is  the  one  thing  for  which  all  the  consecrated 
should  specially  pray?  Quote  Scriptural  authority  for  your 
reply.    P.  685,  If  i. 

(46)  Summarizing,  in  what  manner  and  for  what  things 
should  we  pray  in  order  that  we  should  not  "ask  amiss"? 
P.  685,  H  2. 

(47)  What  more  could  we  ask  respecting  the  Lord's  pro- 
vision for  the  future  glories  and  present  joys  of  the  New 
Creation?    P.  686,  ^  1. 

(48)  What  more  could  we  think  of  or  ask  for  on  behalf  of 
the  world  than  God  has  already  arranged?    P.  686,  ^  2. 

C49)  Do  any  of  the  varying  conditions  which  surround  us 
limit  our  privileges  of  access  to  God  in  prayer?    P.  686,  H  3. 

(50)  What  is  our  privilege  of  prayer  for  personal  use? 
P.  687,  H  I. 

(51)  What  are  the  privileges  and  blessings  of  family 
pr^er?  P.  687,  If  2. 

(52)  What  are  the  blessings  of  prayer  in  the  Church f 
P.  687,  If  3. 

(53)  Why  is  it  essential  that  every  meeting  of  the  Lord's 
people  for  study  and  up-building  should  be  opened  and  closed 
with  prayer?    P.  688,  If  i. 

(54)  Is  that  faith,  which  is  a  fruit  of  the  Spirit,  the  same 
faith  which  was  ours  before  we  were  justified?  If  not,  explain 
the  nature  and  source  of  the  faith  which  justified  us?  P. 
688,  If  2. 

(55)  What  is  the  difference  between  faith  and  credulity? 
P.  689,  If  I. 

(56)  Describe  the  logical  and  progressive  steps  of  the 
growing  faith  that  leads  to  our  begetting  of  the  Holy  Spirit. 
P.  689,  If  2. 


68 


The  New  Creation 


(57)  Describe  the  further  results  as  respects  the  faith- 
development  of  the  spiritually  enlightened  ones.   P.  690,  H  i,  2. 

(58)  Explain  how  this  Spirit-begotten  faith  is  in  reality 
the  basis  of  all  the  New  Creation's  present  joys  and  hopes. 
P.  691,  H  I. 

(59)  What  does  the  Apostle  James  say  about  the  necessity 
for  faith?   And  how  shall  we  increase  our  faith?   P.  691,  f  2. 


STUDY  XVII. 


THE  RESURRECTION  INHERITANCE  OF  THE 
NEW  CREATION. 

(1)  What  pre-requisites  are  necessary  to  any  appreciation 
of  the  New  Creation's  future  inheritance?    P.  693,  U  i. 

(2)  Even  with  the  fullest  attainment  of  faith  and  spiritual 
sight,  will  the  New  Creation  be  able  perfectly  to  comprehend 
the  things  of  the  future?    P.  693,  t[  2. 

(3)  To  what  extent  did  our  Lord  lift  the  veil  and  give  us 
a  brief  glance  at  the  future  conditions,  as  recorded  in  i  Cor. 
15:41-44,  and  why  is  this  entire  chapter  specially  interesting 
to  the  Church?    P.  694.  H  i- 

(4)  What  is  the  Apostle  Paul's  argument  of  which  the 
above  text  is  the  conclusion?   P.  695,  f  1,  2. 

(5)  What  is  clearly  the  Apostle's  argument  in  i  Cor.  15: 
21?    P.  69s,  U  3- 

(6)  Why  is  the  Common  Version  translation  of  i  Cor. 
15:22  manifestly  erroneous?  P.  696,  II  i. 

(7)  What  is  the  full  significance  of  the  phrase,  "  Be  made 
alive."  in  this  text?    P.  697,  H  i. 

(8)  What  is  the  proper  rentlering  of  r  Cor.  15:22?  P. 

698,  If  I. 

(9)  What  is  the  distinction  between  being  "  in  Adam  "  and 
"in  Christ"?  And  why  will  not  all  who  were  in  Adam  be 
fully  "made  alive"  through  Adam's  redemption^   P.  698,  If  2. 

(ro)  What  is  the  Apostle  Paul's  declaration  as  respects 
the  order  of  the  Church's  resurrection?    P.  699,  If  i. 

(11)  Briefly,  to  what  class  does  the  "  after  resurrection " 
apply,  and  what  one  exception  is  there  to  this  order?  P. 

699,  II  2. 

(12)  After  the  resurrection  of  the  Ancient  Worthies,  how 
may  we  expect  the  gradual  resurrection  of  the  world  to  pro- 
ceed?  P.  699,  II  3;  P.  700,  H  I. 

(13)  Will  it  not  be  necessary  for  every  member  of  the 


The  New  Creation 


69 


human  race  to  go  down  into  actual  death  before  experiencing 
the  resurrection?    P.  700,  H  2;  P.  701,  U  i. 

(14)  What  reasonable  suggestion  has  been  made  respecting 
the  manner  in  which  those  of  the  world  who  have  gone 
down  into  the  tomb  will  be  brought  forth?    P.  701,  U  2. 

(15)  Explain  why  the  real  meaning  of  the  word  resurrec- 
tion has  been  lost  sight  of.    P.  702,  ^  i. 

(16)  From  what  Greek  word  is  our  English  word  resur- 
rection derived,  and  what  is  its  significance  in  the  original? 
P.  703,  H  I. 

(17)  Who  were  the  only  two  human  beings  that  ever  pos- 
sessed life?  And  how  are  all  the  rest  of  mankind  regarded 
from  the  Divine  standpoint?    P.  703,  H  2. 

(18)  What  two  conditions  must  be  clearly  kept  in  mind  in 
order  to  fully  appreciate  the  significance  of  the  word  anas- 
tasis?   P.  704,  H  I- 

(19)  Is  this  word  anastasis  ever  used  in  connection  with 
the  mere  awakening  of  the  dead?  P.  704,  ^  2,  first  seven 
lines. 

(20)  What  is  the  popular  but  erroneous  explanation  of 
Hebrews  1 1 135,  and  what  is  the  proper  interpretation  ?  P. 
704,  H  2,  3;  P.  705,  If  I. 

(21)  Does  the  word  anastasis  limit  the  resurrection  proc- 
ess, to  make  it  either  instantaneous  or  gradual?  Or  does 
anastasis  change  the  nature  of  the  being  resurrected?  P. 
706,  If  I. 

(22)  W'hat  w'as  the  experience  of  our  Lord  Jesus  previous 
and  subsequent  to  His  anastasis.  and  what  is  the  hope  of  the 
Church  in  this  respect?    P.  706,  tf  2. 

(23)  What  will  anastasis  signify  in  the  case  of  the  natural 
man?  and  how  will  the  resurrection  of  the  Ancient  Worthies 
differ  from  that  of  the  rest  of  mankind?    P.  707. 

(24)  What  will  be  the  process  of  anastasis  as  respects  the 
Great  Company?    P.  707,  foot  note. 

(25)  Upon  what  will  the  anastasis  or  re-standing  of  the 
world  as  individuals  depend?    P.  708,  If  i. 

(26)  What  Scripture  clearly  indicates  how  this  passing 
from  death  to  life  will  be  accomplished?  P.  708,  If  2;  P. 
709,  If  I. 

(27)  To  whom  does  the  expression,  "  They  that  have  done 
good"  apply?  And  what  will  be  the  nature  of  their  resur- 
rection?   P.  709,  If  2. 

(28)  Who  are  "  They  that  have  done  evil "  ?  And  what 
kind  of  resurrection  will  they  experience?    P.  710,  II  i  to  3. 

(29)  Will  the  world's  tjial  correspond  with  the  present 
methods  of  trying  crim'inals  in  court?  If  not,  how  will  it  be 
conducted?   P.  711,  If  i,  2. 


70 


The  New  Creation 


(30)  At  what  time  during  the  world's  trial  will  obedience 
be  required,  and  what  will  be  the  experience  of  those  who 
positively  refuse  to  make  progress  toward  righteousness? 
P.  712.  H  I. 

(31)  What  is  the  significance  of  the  Scripture,  "They  that 
shall  be  counted  worthy  to  attain  that  world  and  the  resur- 
rection" ?    (Luke  20:35.)    P-  712,  H  2. 

(32)  What  would  be  the  disadvantages  of  an  instantaneous 
resurrection  to  perfection  for  the  world  of  mankind?  P. 
713.  II  I,  2. 

(33)  Explain  the  reasonableness,  beauty  and  harmony  of 
the  Divine  Plan  for  the  world's  resurrection.   P.  714,  ^  i. 

(34)  Would  it  be  reasonable  to  expect  the  awakened  ones 
to  come  forth  in  exactly  the  same  physical  condition  as 
when  they  went  into  death?    P.  714,  ^  2. 

(35)  What  will  be  the  special  advantage  in  the  awakened 
ones  being  able  to  remember  their  past  experiences?  P. 
715,  !I  I.  _ 

(36)  How  will  these  experiences  and  the  lessons  of  the 
Millennial  Age  benefit  mankind?  And  what  is  the  relation 
between  their  judgment  and  the  present  trying  experiences 
of  the  Church  class?    P.  715,  H  2. 

(37)  Into  what  classes  does  the  Prophet  Daniel  divide  the 
awakened  ones?    P.  716,  H  i. 

(38)  How  does  the  Prophet's  declaration  support  our  posi- 
tion that  the  world  will  not  be  awakened  to  instantaneous 
perfection?   P.  716,  H  2. 

(39)  Explain  how  Nero  may  be  used  as  an  illustration  of 
those  who  will  come  forth  to  "  shame  and  lasting  contempt." 
P.  716,  H  3.  to  P.  718. 

(40)  Will  mankind  be  punished  in  the  Millennial  Age  for 
the  sins  of  this  life?  H  so,  for  what  kind  of  sins?  P. 
718,  H  2;  P.  719,  II  I- 

(41)  Explain  the  meaning  of  the  statement,  "Some  men's 
sins  go  before  to  judgment,  and  some  they  follow  after," 
using  Nero  as  an  illustration.    P.  719,  H  2;  P.  720,  If  i. 

(42)  Why  is  the  resurrection  of  the  Church  designated 
"  the  First  Resurrection  "  ?  And  what  two  other  classes  will 
experience  an  instantaneous  resurrection  to  perfect  life? 
And  what  is  the  meaning  of  the  statement,  "  The  rest  of  the 
dead  lived  not  again  until  the  thousand  years  were  finished"? 
(Rev.  20:5.)    P.  720,  IT  2. 

(43)  What  are  some  of  the  characteristics  of  the  First 
Resurrection — with  what  bodies  and  powers  will  the  New 
Creation  come  forth?    P.  721,  U  i,  2. 

(44)  How  does  the  Apostle  Paul  in  i  Cor.  15  guard 


The  New,  Creation 


71 


aprainst  the  thought  that  all  mankind  shall  eventually  bear  the 
'jiage  of  the  Heavenly  Father?    P.  722,  If  i. 

(45)  What  does  the  Apostle  declare  respecting  "  flesh  and 
blood"  inheriting  the  Kingdom?    P.  722,  H  2. 

(46)  Is  it  difficult  to  fully  grasp  the  thought  of  this  com- 
plete change  from  fleshly  to  spiritual  conditions?  And  how 
has  the  Apostle  anticipated  this  difficulty  in  i  Cor.  15:51,  52? 
P.  723.  H  I- 

(47)  Why  has  so  plain  a  statement  been  so  generally  mis- 
understood ?   P.  723,  \  2. 

(48)  What  will  be  the  experience  of  the  Lord's  people  who 
remain  until  His  Second  Advent — will  they  not  die?  Quote 
Scriptures  to  support  position  taken.    P.  724,  IJ  i,  2. 

(49)  W^hile  all  the  perf-ected  New  Creatures  will  have 
the  same  kiyid  of  glory,  will  they  all  enjoy  the  same  degree  of 
glory?    P.  725,  IT  I-  .  . 

(50)  How  has  the  Lord  indicated  these  differences  in  two 
of  His  parables  ?  P.  725,  If  2. 

(51)  Judging  from  the  different  degrees  of  nearness  to  the 
Lord  among  His  Apostles,  would  it  not  be  reasonable  to 
expect  various  positions  of  power,  honor  and  closeness  of 
relationship  to  Him  in  the  Kingdom?   P.  726,  H  i. 

(52)  In  the  Apostle's  description  of  the  First  Resurrection 
in  I  Cor.  15:42-44,  to  what  dc.es  "It"  refer?    P.  726,  If  2. 

(53)  What  is  the  nature  of  the  spiritual  body  in  which 
"It"  shall  be  raised?    P.  727,  H  i,  2. 

(54)  Why  is  the  statement,  "  It  is  sown  in  dishonor," 
specially  applicable  to  the  Nev/  Creation  in  the  trial  state?  P. 
727.  H  3- 

(55)  What  is  the  significance  of  the  statement,  "  It  is 
sown  in  weakness"?    P.  728,  H  i. 

{56)  Explain,  "It  is  sown  a  natural  body;  it  is  raised  a 
spiritual  body."    P.  728,  If  2. 

(57)  If  the  very  thought  o  f  the  future  glory  lifts  us  above 
our  earthly  cares  and  sorrows,  what  must  the  realities  mean, 
and  how  should  we  strive  to  be  overcomers  and  so  receive  an 
abundant  entrance  into  the  Kingdom?    P.  728,  If  3. 


[th]:  end.] 


WHAT  SAY  THE  SCRIPTURES 

ABOUT  HELL? 


AN  EXAIUNATION  OF  EVERY  TEXT  OF  SCRIPTURE  IN  WHICH  THE 
WORD  "  HELL  "  IS  FOUND. 


A CORRECT  understanding  of  the  subject  of  this  booklet  is  almost 
a  necessity  to  Christian  steadfastness.  For  centuries  it  has  been 
the  teaching  of  "  orthodoxy,"  of  all  shades,  that  God,  before  creat- 
ing man,  had  created  a  great  abyss  of  fire  and  terrors,  capable  of  con- 
taining all  the  billions  of  the  human  family  which  he  purposed  to 
bring  into  bein^;  that  this  abyss  he  had  named  "hell;"  and  that 
all  of  the  promises  and  threatenings  of  the  Bible  were  designed  to 
deter  as  many  as  possible  (a  "  little  6ock  ")  from  such  wrong-doing 
as  would  make  this  awful  place  their  perpetual  home. 

While  glad  to  see  superstitions  fall,  and  truer  ideas  of  the  great, 
and  wise,  and  just,  and  loving  Creator  prevail,  we  are  alarmed  to 
notice  that  the  tendency  with  all  who  abandon  this  long  revered 
doctrine  is  toward  doubt,  scepticism,  infidelity.  Why  should  this  be 
the  case,  when  the  mind  is  merely  being  delivered  from  an  error? — 
do  you  ask?  Because  Christian  people  have  so  long  been  taught 
that  the  foundation  for  this  awful  blasphemy  against  God's  character 
and  government  is  deeplaid  and  firmly  fixed  in  the  Word  of  God — 
the  Bible — and  consequently,  to  whatever  degree  their  belief  in  "  hell  " 
is  shaken,  to  that  extent  their  faith  in  the  Bible,  as  the  revelation  of 
the  true  God,  is  shaken  also ; — so  that  those  who  have  dropped  their 
belief  in  a  "  hell,"  of  some  kind  of  endless  torment,  are  often  open 
infidels,  and  scoffers  at  God's  Word. 

Guided  by  the  Lord's  providence  to  a  realization  that  the  Bible 
has  been  slandered,  as  well  as  its  divine  Author,  and  that,  rightly 
understood,  it  teaches  nothing  on  this  subject  derogatory  to  God's 
character  nor  to  an  intelligent  reason,  we  have  attempted  in  this 
booklet  to  lay  bare  the  Scripture  teaching  on  this  subject  that 
thereby  faith  in  God  and  his  Word  may  be  reestablished,  on  a  better, 
a  reasonable  foundation.  Indeed,  it  is  our  opinion  that  whoever  shall 
hereby  find  that  his  false  view  rested  upon  human  misconceptions  and 
misinterpretations  will,  at  the  same  time,  learn  to  trust  hereafter  less 
to  his  own  and  other  men's  ima^ininRS,  and,  by  faith,  to  grasp  rnore 
firmly  the  Word  of  God.  which  is  able  to  make  wise  unto  salvation; 
and  on  this  mission,  under  God's  providence,  it  is  sent  forth. 

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.WATCH  TOWER  BIBLE  AND  TRACT  SOCIETY, 

BROOKLYN,  N.  Y.,  U.  S.  A. 


BRANCHES  : — LONDON,  N.W.  ;  BARMEN  ;  COPENHAGEN  ;  OREBRO 
CHRISTIANA;  YVERDON-SUISSE  J  MELBOURNE. 


"GO  YE  ALSO  INTO  THE  VINEYARD." 


"He  that  reapeth  receiveth  wages,  and  gathereth  fruit." 

— John  4:36. 

All  interested  in  the  subject  of  this  volume,  and  considering  its 
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strained to  become  servants  of  the  truth,  and  to  bear  the  "  things  new 
and  old  "  to  yet  others  of  the  "  household  of  faith."  Your  measure  of 
zeal  for  such  service  will  of  course  measure  your  activities  in  its  service, 
and  determine  how  much  of  time,  influence,  means,  etc.,  you  will  de- 
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thing, in  the  name  of  the  great  Shepherd  and  in  the  interest  of  his 
sheep. 

To  this  end  we  wish  you  to  know  that  special  provision  has  been 
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We  have  various  helps  for  Bible  study,  which  we  supply  to  all  who 
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ScHinuRE  Studies  series, — "  The  Bible  Keys." 


COLPORTEURING  AND  LOANING  THE  STUDIES. 

Some  have  numbers  of  friends  to  whom  thej'  take  pleasure  in  sup- 
plying the  Studies  gratis;  others  keep  a  quantity  at  hand  which  they 
constantly  loan  out  amongst  their  friends,  after  the  manner  of  a  cir- 
culating library;  and  still  others  enter  the  Colporteur  work,  as  being 
one  of  the  most  favorable  opportunities  to  them  for  serving  the  truth 
to  others,  travelling  from  town  to  town  introducing  the  "  Bible  Keys," 
soliciting  orders  and  delivering  the  books.  Our  Society  does  all  in  its 
power  to  facilitate  these  various  methods  of  circulating  the  truth,  en- 
couraging each  to  serve  the  cause  to  the  extent  of  his  zeal  and  ability, 
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We  shall  be  glad  to  hear  from  you,  and  to  cooperate  with  you,  and 
we  assure  you  that  you  will  find  a  blessing  in  every  sacrifice  you  may 
make  on  behalf  of  the  truth.    Very  truly.    Your  fellow-servants, 

INTERNATIONAL 
BIBLE  STUDENTS  ASSOCIATION 

BROOKLYN,  LONDON,   MELBOURNE,  BARMEN-ELBERFBU), 
OKEBRO,  CHRISTIANIA 


f  « 

4^  THINGS  VOU  OUGHT  TO  KNOW  ^ 

^       CHRISTIAN  BIBLE  STUDENTS  A 

^  —  ¥ 

^  THE  SATISFACTORY  PROOFS  THAT—  ^ 

(ttj  — The  Bible  is  a  divine  revelation — reasonable  and  trustworthy, 
^      revealing  a  system»tlc  plan  full  of  Justice,  Wisdom  and  Love; 
<^  — "The  Key  of  Knowledge"  of  the  Scriptures,  long  lost  (Luke 
1 1  ■52 ),  is  found,  and  gives  God's  faithful  people  access  to  the 
^     "Midden  Mystery."— Col.  1:26.  TS* 
*^  — ^The  Lord  Jesus  and  his  faithful  are  to  be  not  only  priests 
^     but  kings.  ^ 
^  — This  Kingdom  is  to  come  and  God's  will  be  done  at  the 
<^     Second  Advent  ^& 
— God's  plan  is  to  scletft  and  save  the  Church  in  the  Gosp  J  age, 
and  to  use  this  Church  in  blessing  the  world  in  the  Millennium. 
*^  — A  ransom  for  all  implies  an  opportunity  for  restitution  to  all. 
<SU  — The  Day  of  Judgment  is  1 ,000  years  long — the  world' s  trial  day. 
— Spiritual  and  human  natuies  are  distinct  and  separate. 


— "The  kingdoms  of  this  world"  are  but  for  an  ordained  period 
and  must  then  give  place  to  the  "Kingdom  of  Heaven"—-  "3" 
"Thy  Kingdom  Come."  ''^ 

"S*  Especially  You  Ought  to  Know 

— Why  God  has  permitted  evil  for  six  thousand  years,  and 
*^  — 1  he  relationship  of  God's  people  to  this  "  Reign  of  Sin  and 
<^     Death "  and  to  the  results. 

<^      These  subje<fls  and  many  others  of  deep  interest  to  all  of  God's 
peoplearediscussedfuUy  and  in  language  easy  of  comprehension  in 

<gfr  "Ttje  ¥'lar\  of  the  Ageg"  ^ 

<^  (In  English,  Gennan,  Swedish,  Dano-Norwegian,  Italian,  French,  Greek,  jjg^ 
Hungarian,  Spanish,  Polish,  Hollandish,  Finnish,  also  Braille,  for  the 

blind;  Arabic  and  Turko-Armenian  Editions  in  preparation.)  iS. 
x|  }!so  pages — cloth  bound,  35  cents,  postpaio  ;  bblrvedho  bt  couov. 
<h  tsurs,  35  cbmts;  magazine  edition  (eng.  and  ger.),  5  cents  rostpaio.  ^jl^ 

address  orders  to  ptjblishbrs 

WATCH  TOWER  BIBLE  &  TRACT  SOaETY,  ^ 

^  BROOKLYN,  N.  Y.,  U.  S.  A. 

branches: — LONDON,  N.W.;  bakmbn;  copbnhacbn;  orsbro 
chriftiakia;  wbrdon  suissb;  melbourmb. 


f  ^ 

<^  THINGS  YOU  WANT  TO  KNOW  4^ 

CHRISTIAN  BIBLE  STUDENTS  4* 
^    •  €> 

THERE  ARE  EVIDENCES  THAT-  ^ 

— SiX  tJiOUS4aid  Years  from  Adam  coded  in  A.  D.  1872. 
*^  — ^The  Date  of  our  Lord's  Birth  was  Odober,  B.  c  2. 

— ^The  Date  of  Annunciation  to  Maiy,  Dec.  2Sth,  B.  c.  3.  4^ 
<^  — ^The  Date  of  our  Lord's  Baptism  was  Ocflober,  A.  D.  29.  ^ 
0\  — ^The  Date  of  our  Lord's  Crucifixion,  April,  A.  D.  33. 
^  —The  "  Seventy  Weeks  "  of  Israel's  favor  ended  A.  D.  36.  ^ 

— The  Jewish  Age  " Harvest,"  was  40  years.  A,  D.  30  to  70,  ^* 

— ^The  Christian  Age  "Harvest,"  40  years,  A.  D.  1874-1914.  ^ 
<^  — ^The  Jewish  Jubilees  were  Typical  of  the  "Time  of  Restitu-  4^ 
^     tion  of  all  Things."— Ads  3 : 19-21.  ^ 
^  — ^The  Typical  Jubilees  Mark  the  Date  of  their  Antitype. 
^  —The  "Times  of  the  Gentiles"  will  end  with  A,  D.  1914.  ^ 
^  — ^The  Jewish  Age,  in  its  Length,  its  Ceremonies,  etc.  Typified 
*^     the  Realities  of  the  Christian  Age  and  its  Length. 
^  — Elias  or  "Elijah  the  Prophet"  was  a  Type.— How  fulfilled.  4^ 

—The  Antichrist  Has  Cornel- What?  When?  Where?  ^ 

^    ^ 

These  suije/ls  and  many  others  deeply  interesting  to  "the 
*^  Household  of  Faith,"  and  "Meat  in  due  season"  to  all  who  4^ 
<^  love  and  study  God'' s  Word,  can  be  had  in 

<^  "T^e  Tiiqc  is  at  [iand"  ^ 

*^     (In  Englist,  German,  SwedUh,  Dano-Norwegian,  French  and  Greek.) 

*^    380  PAGSS— CLOTH  BOUND,  35  CENTS,  POSTPAID  ;  OEUVBSBO  BT  COI.PO*- 

^  ■  TBOBS,  35  CKNIS.  ^ 


ADDR8SS  ORDBJJ3  TO  FUBUSRSRS 

^     WATCH  TOWER  BIBLE  AND  TRACT  SOCIETY,  ^ 

^  BROOKLVN,  N.  Y..  U.  S.  A.  ^ 

bkamchbs: — lokdon,  n.w.;  battmsn;  copenhagen;  orsbbo 
ckkistiania;  wbboon-suisss;  meliodsks. 


^  THINGS  YOU  OUGHT  TO  KNOW  ^ 
^   AS   ^ 

CHRISTIAN  BIBLE  STUDENTS  ^ 


*^  DO  you  KNOW  THAT  ^ 

^  4^ 
^  — Wearenowlivingin"theTimeoftheEnd"ofthisGospelage?  ^ 
^  — Our  epoch  is  "  the  Day  of  God's  Preparation"  for  the  Millen-  ^ 
nialage?  ^ 
^  —The  "Days  of  Waiting"  are  ended  and  the  "Qeansing  of  the 
^  SaDiSluary' — the  Church, — the  separating  of  its  Wheat  and ''^ 
^     Tares,  is  now  in  progress? 

— This  is  the  reason  for  the  beginning  of  the  Return  of  Divine  ^S' 
^     Favor  to  Fleshly  Israel — blinded  for  centuries — to  permit  the 
<^     gathering  of  an  ele(5l  class  from  among  the  Gentiles?  .)£> 
"S*  — ^7'his  favor  is  gradually  taking  shape  and  known  as  Zionism  ?  "o" 
•gJ*'  — Immanuel's  Kingdom  is  now  in  process  of  establishment? 
^  — The  Great  Pyramid  in  Egypt  is  a  Witness  to  all  these  events  ^ 
"S"     of  the  ages  and  of  our  day — testifying  in  symbols? 
^J*'  — The  Pyramid's  downward  passage  under  "A  Draconis"  sym- 
1^     bolizes  the  course  of  Sin?    Its  First  Ascending  Passage  sym-  ^ 
bolizes  the  Jewish  age?  Its  Grand  Gallery  symbolizes  the 
Gospel  age?    Its  Upper  Step  s)fmbolizes  the  approaching  per-  ''iS* 
Sijt     iod  of  tribulation  and  anarchyy'Judgments,"upon  Christendom? 
^     Its  King's  Chamber  the  Divine  Nature,  etc.,  of  the  Overcom-  "5" 
ing  Church— the  Christ,  Head  and  Body?    Its  Ante-Chamber  ^ 
1^     the  Corredlion  in  Righteousness  of  the  "  Great  Company " 

etc.?  Its  Queen's  Chamber  those  of  Israel  and  the  world  who  'o' 
attain  Restitution  ?  Ts* 

4*  ^ 
^      AH  these  interesting  topics  with  ten  Pyramid  illustrations 

can  be  had  in 

^  "  Thy  p^in^dotT)  Conge  "  ^ 

(In  English,  German,  Swedish,  Dano-Norwegian  and  Greek,) 

3lorAS»—CW>TM  BOUMB  3S CENTS,  postpaid;  DBUVBRBO  »T  COlfOa-  ;0 

"g*  ZSUKS,  35  CBMTS.  '♦5* 

#    # 

^  aoBitass  ORDERS  TO  poBLtsmM  2. 

X  INTERNATIONAL  ]^ 

^  BIBLE  STUDENTS  ASSOCIATION  T 

BROOKLYN,  LONDON,  MELBOURNE,  BARMEN-BLBERPELD,  ^O 
OREBRO,  CHRISTIANIA 


—  DAN.  12  :  lO. — 

"  THE  WISE  SHALL  UNDERSTAND  "  THAT— 


THINGS  ALL  NEED  TO  KNOW  •!§» 
*^   BUT  WHICH  

"NONE  OF  THE  WICKED  WILL  ^ 
g  UNDERSTAND"  J 

^  — The  Gospel  age  is  to  close  with  a  "  Day  of  Vengeance."  ^ 

— It  will  affedl  the  whole  world  but  specially  "  Christendom." 
<^  — All  Political,  Social,  Financial  and  Religious  systems  wiil  fall.  4^ 

— These  judgments  must  begin  with  the  House  of  God  and  ex- 
^    tend  to  all.  ^ 
*^  — This  period  is  noted  by  the  Prophets  as  "the  Day  of  Jehovah." 

— It  is  symbolically  styled  "a  Dark  Day,"  a  "Day  of  clouds,"  etc. 

— Its  trouble  is  symbolically  likened  to  a  Hurricane,  to  a  Flood, 
*^  to  a  Fire,  etc.,  these  strong  figures  being  used  to  give  an  ap- 
^  preciation,  yet  to  hide  the  real  nature,  of  that"Time  of  Trouble 
such  asNever  Has  Been  since  there  was  a  Nation." — Dan.  1 2: 1 . 
*^  — Preparations  for  this  symbolic  "Fire"  and  "Tempest"  are  now  4^ 
<^     well  under  way  and  shortly  will  rage  furiously. 

— It  will  be  a  contest  between  the  Masses  and  the  Classes. 

— Many  see  it  coming  and  trust  to  various  schemes  to  avert  it.  4^ 

— But  all  worldly  Schemes  ar.d  Panaceas  wiil  fail  utterly. 
^  — God's  Kingdom,  the  only  hope  for  Church  and  World,  is  sure. 

— Man  s  extremity  will  prove  to  be  God's  opportunity — in  the  ^> 
establishment  of  God's  Kingdom — Christ's  Millennial  King- 
^     dom  which  will  establish  righteousness  by  force. — Rev.  2 :  26, 
^     27;  Dan.2:34,  35,  44,  45.  4|> 

4> 

All  these  snbjcifls  are  simply  yet  forcefully  treated,  and  Matthew  ^ 
24th  Chapter  elucidated,  ft 

^  "The  Battle  of  Armageddon"  ^ 

<^  (In  English,  German,  Swedish  and  Dano-Norwegian.) 

<^    660  BOUND,  35  CENTS,  PCS  .-paid;  DSUVSREDBT  OOUOB-  1&> 

K,  TEURS,  40  CENTS 

g  ADDRESS  ORDERS  TO  FUBLISBEKS 

^  INTERNATIONAL  "'I' 

BIBLE  STUDENTS  ASSOCIATION  # 

<&  BROOKLYN,  LONDON,  MELBOURNE,  BARMEN-ELBERFELD, 

OEEBRO,  CHRISTIANIA 


»  f 
^  THS  AT-ONE-M£Nr  IS  BELIEVED  IN  ^ 

 BY   ^ 

T        ALL  CHRISTIAN  BIBLE  STUDENTS  J 

o;^  Nevertheless,  but  few  even  of  the  best  informed  could  explain  jja 

either  the  facfl  or  the  philosophy  of  the  At-One-Ment 
<^  between  God  and  man.  •J^ 

ALL  SHOULD  KNOW  *^ 

<^  — \Miat  the  Scriptures  declare  respe(5ling  the  great  Author  of 
A.     The  At-one-ment,  Jehovah  God  ^fe 

And  concerning  die  great  Mediator  of  the  At-one-ment,  our 

Lord  Jesus  Christ. 
— Respe(fling  the  necessity  for  the  At-one-ment  ^ 

And  the  necessity  that  the  "Only  Begotten"  must  be  "made 
*^     flesh,"  and  then  die,  and  then  rise  from  the  dead  in  order  to 
^     effe^l  the  At-one-ment.  ^ 
^  — Respeifling  the  office  and  work  of  the  holy  Spirit  in  conne<5lion 

with  the  At-one-ment  *^ 
^     And  the  important  part  of  the  At-one-ment  not  yet  finished — 
^     which  awaits  the  Second  Coming  of  our  Lord  in  his  Kingdom 
*^     glory.  'S* 
^  — ^Respe(fling  the  central  do(flrine  of  At-one-ment,  namely,  the  4^. 

/Ransom — what  it  was ; — why  it  was  and  is  the  center  or  "hub' '  ^ 
<^     around  which  and  into    hich  all  Bible  do<flrines  fit. 

— I  low  this  do^lrine  '.3  the  test  of  the  truth  or  falsity  of  all  doc- 
^     trines ;  so  that  once  unaerstood  clearly  it  is  a  guard  against 

error  in  every  form.  ''IJr 
^  — Respecfling  man,  the  subjedl  of  the  great  At-one-ment,  his  ^ 

nature ;  his  sin ;  his  penalty ;  his  deliverance  through  Christ ;  "5" 
*^     his  future  possibilities  through  acceptance  of  the  At-one-ment.  tS* 

^  AU  this,  interesting  and  viry  important  themes  are  lucidly  dis- 
<^         cussed  in  simple  language,  and  corroborated  by  four-  4^ 
teen  hundred  Scripture  citations,  in  ^ 

<^  The  Al-OncNjeql  ©elwceg  @od  ar)d  N]aq"  ^ 
<^  (In  English,  German,  Swedish  and  Greek.)  4^ 

507  PAGES— CLOTH  BOUND,      CENTS  POSTPAm;  DEUVSKBD  BY  COLTOK- 
"TS^  TEURS,  40  CSKTS  ^ 

^r.  ADDRESS  OROBRS  TO  PDBLtSRBItS 

5*  INTERNATIONAL  ^ 

BIBLE  STUDENTS  ASSOCIATION  ^ 

BROOKLYN,  LONDON,   MELBOURNE,  BARMBN-ELBKRFVUS, 
OREBRO,  CHRISTIANIA 


^  MANY    CHRISTIANS  ^|> 

^  ARE  4 

IN   GRIAT  PERPLEXITY  ON  TOPICS  TREATED  •j^ 

SCRIPTURALLY   IN  A  VOLUME  ^ 

^  ENTITLED  ^ 

<^  "THE  NEW  CREATION." 

^  —It  throws  new  and  helpful  light  on  the  Creative  Week  of  Gen-  ^ 
^    esis.  ^ 
*^  —Recognizing  the  true  Church  of  Christ,  begotten  of  the  Spirit  ^ 
as  the  New  Creation,  it  proceeds  to  explain  Scripturally  the  ^ 
<^    steps  of  Grace  Divine — Justification,  Sanctification,  andDeliv. 
erance  in  the  First  Resurrection. 
— It  takes  up  in  order  the  duties  and  obligations  of  the  New  Cre- 
ation — toward  the  Lord,  toward  each  other,  toward  earthly 
friends  and  neighbors,  toward  'parents,  children,  husbands, 
wives,  etc.  ^* 
<^  — The  Lord's  Memorial  Supper  or  Sacrament  is  discussed  and 
<^    explained :  what  it  is  and  what  it  is  not  should  be  clearly  dis- 
^    cemed  by  all  of  God's  people. 

^  — Baptism  is  the  topic  of  an  entire  chapter.   The  many  mis- 
n.     takes  of  nearly  all  denominations  are  pointed  out  in  kindly 
spirit,  and  then  the  true  Baptism  is  set  forth  in  convincing 
style, — indisputable,  incontrovertible. 
— The  foes  and  besetments  of  the  New  Creation  are  carefully 
<^    considered,  and  the  Scriptural  method  of  overcoming  them ; 
<^    also  the  present  and  the  future  inheritance  of  the  saints.  4^ 

(English  and  German  ) 
*^    740  rAGES— CLBAR  TYPB,  CLOTH  BOUND.  35  CENTS,  POSTPAU) ;  DEUVWt- 
^j,  ED  BY  COLPORTEURS,  40  CENTS 


ADDRESS  ORDERS  TO  PUBLISHERS, 


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THE   WATCH  TOWER 

WHTtAT.n  OF  OHBIBT-3  PRESENOB, 

This  ["journal,  edited  by  the  author  of  "Studies  in  the  Scripi^ 
URES,"  should ;;reg:ularly  visit  all  who  have  the  slightest  interest  in 
the  topics  discussed  in  this  and  the  other  volumes  of  the  "Script- 
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That  none  of  the  interested  may  be  without  it,  the  arrangement  is 
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 by  supplying  Bibles  and  Bible-study  helps  at  wholesale  prices; 

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